THE  LIBRARY 

OF 

THE  UNIVERSITY 

OF  CALIFORNIA 

LOS  ANGELES 

GIFT  OF 


Kate  Gordon  Moore 


^l^ 


ARRANGED  CONFORMABLY  TO  THE 

RUBRICS  OF  THE  BOOK  OF 

COMMON  PRAYER 


THE  CEREMONIES  OF  LOW  MASS 

BY  THE 

REV.  WILLIAM   McGARVEY,  D.D. 
Rector  of  St.  Elisabeth's  Church,  Philadelphia 

Author  of  "Liiurgias  Americana;  " 


THE  CEREMONIES  OF  HIGH   MASS 

BY    THE 

REV.  CHARLES  P.  A.  BURNETT.   B.D. 
Curate  of  St.  Ignatius'  Church,  New  York 


LONaMANS,  GREEN,  AND  CO. 

91  and  93  EIPTH  AVENUE,  NEW  YORK 

LONDON  AND  BOMBAY 

1905 


"Sacerdotes  autem  et  Levitse  filii  Sadoc,  qui  custodierunt 
ceremonias  sanctuarii  mei,  cum  errarent  filii  Israel  a  me,  ipsi 
accedent  ad  me  ut  ministrent  mihi,  et  stabunt  in  conspectu 
meo  ut  offerant  mihi  adipem  et  sanguinem,  ait  Dominus  Deus. 
Ipsi  ingredientur  sanctuarium  meum,  et  ipsi  accedent  ad 
Mensam  meam  ut  ministrent  mihi,  et  custodiant  ceremonias 
meas." — Ezech.  xliv.,  15,  16. 


sx 

59  i- 6 

r  ra  ^^ 

PREFACE. 

No  one  will  seriously  contend  that  the  rubrics  of 
the  Prayer  Book  are  so  full  and  explicit  that  no  further 
directions  are  required  for  rendering  its  offices.  The 
many  ceremonial  and  devotional  guides  which  have 
been  drawn  up  for  the  use  of  the  clergy,  from  Bishop 
Andrewes'  Notes/  down  to  the  elaborate  work  attrib- 
uted to  Canon  Liddon,*'  and  subsequently,  are  ample 
evidence  of  how  inadequate  has  been  felt  to  be  the  guid- 
ance provided  by  the  mere  letter  of  the  rubrics.  Indeed 
it  is  quite  impossible  to  render  any  office  of  the  Prayer 
Book  if  regard  be  paid  only  to  the  bare  directions 
therein  contained.  And,  as  a  matter  of  fact,  there 
never  has  been  a  Bishop  or  Priest  who  has  not  freely 
supplemented  the  directions  of  the  Prayer  Book,  either 
from  his  own  sense  of  the  fitness  of  things  or  from 
such  knowledge  of  the  Church's  traditional  ceremonial 
as  he  possessed.  Therefore  no  apology  whatever  is 
offered  in  presenting  these  volumes,  as  they  are  simply 
an  attempt  to  interpret  the  rubrics  of  our  Communion 
Office  where  they  are  ambiguous  and  where  they  are 
insufficient  to  provide  further  guidance  by  reference 
to  the  ancient  ceremonial  customs  of  the  Church. 

Of  the  need  of  manuals  of  instruction  in  the  duties 
of  the  sacred  ministry  there  can  be  no  question.  While 
the   curriculum    of   our    seminaries    has   been   greatly 

1  Notes  on  the  Book  of  Common  Prayer,  Minor  Works,  Ang.  Cath.  Lib. 
p.   141. 

2  The  Priest  to  the  Altar,  or  Aids  to  the  Devout  Celebration  of  the 
Holy  Communion,  chieHy  after  the  Ancient  Use  of  Sarum.  8vo.  Pri- 
vately  printed,   n.    \. 


40 


IV  PREFACE. 

improved  within  recent  years,  the  course  of  studies  is 
still  too  theoretical,  and  insufficient  attention  is  given 
to  the  practical  details  of  priestly  ministrations.  No 
one  more  than  the  newly-ordained  Priest  himself 
appreciates  how  altogether  inadequate  has  been  his 
seminary  course,  and  how  great  is  his  need  of  instruc- 
tion in  almost  everything  which  concerns  the  conduct 
of  public  worship,  the  ministration  of  the  Sacraments, 
and  especially  the  celebration  of  the  Eucharist.  It 
is  in  order  to  contribute  something  to  meet  this 
generally  acknowledged  need  that  this  work  on  the 
Mass  has  been  prepared. 

These  volumes  were  prepared  by  the  editors  acting 
under  the  appointment  of  the  Clerical  Union  for  the 
Maintenance  and  Defence  of  Catholic  Principles,  under 
whose  auspices  they  are  also  published. 

W.  McG. 
Baster,  1905. 


Sltj^  OI^r^mnttt^B  of  ffinfo  Mubb 


REV.  WILLIAM  McGARVEY.  D.D. 


TABI,E  OF  CONTENTS. 


GUNERAI,  INTRODUCTION. 

Page 
I.  Of  the  obligation  of  the  Rubrics xi 

II.  Of  the  American  Rite  as  compared  with  the  Roman  Rite....xiv 

III.  Of  the  American    Rite    as    compared    with    the    English    and 

Scotch     Rites xvii 

IV.  Of  the  Priest's  use  of  private  prayers  in  the  Mass xxii 

V.  Of  the  place  of  anthems  and  hymns xxiv 

VI.  Of  the  words  of  anthems  and  hymns xxvii 

VII.  Of  prayers  and  offices  additional  to  those  in  the  Prayer  Book,  .xxxix 

VIII.   Of  the  continuance    of    the    ancient    ceremonial xlii 

IX.  Of  the  influence  of  the  various  ceremonial  Uses  in  the  com- 
pilation of   the   Prayer   Book xlix 

X.  Of   Ceremonial  restoration Ix 

XI.  Of  the   Ornaments   Rubric Ixiii 

NOTES   ON  THE  MASS. 

I.  Of  the  preparation  of  the  Priest  before   the   altar i 

II.  Of  the  "right  side  of  the  Table" 2 

III.  Of  announcing  the  Epistle  and  Gospel S 

IV.-  Of  genuflecting  in  the  Creed 7 

V.  Of  the  matter  of  the  Eucharist 9 

VI.  Of  the  time  for  presenting  the  offerings  of  the  people 10 

VII.  Of  the  Orationes  super  oblata 13 

VIII.  Of  genuflecting  in  the  Canon 16 

IX.  Of  the  elevation  of  the  Sacrament 22 

X.  Of  the    Invocation 24 

XI.  Of  the   posture    of    the    Celebrant    while    communicating    him- 
self       31 

XII.  Of  the  rubric,   "If  the  consecrated  bread  or  wine  be  spent," 

etc 34 

XIII.  Of  the  veiling   of   the    Sacrament 37 

XIV.  Of  the  posture  of  the  people  at  Gloria  in  excelsis 40 

XV.  Of  the     Post-Communion 42 

XVI.  Of  the    last    Gospel 43 

GENERAL,  CEREMONIAL  DIRECTIONS. 

1.  Of  reading    45 

2.  Of  the   bowings:      (a)    Profound   bow   of   the   body,      (fc)    Mod- 

erate bow  of  the  body,     (c)  Bow  of  the  head 45 

3.  Of  the    genuflections    47 


Vlll  TABLE  OF  CONTENTS. 

Page 

4.  Of  the  extending  and  lifting  up  of  the  hands 49 

5.  Of  the   joining  of  the  hands:      (a)    Before   the  breast,      (b)    On 

the    altar    49 

6.  Of  the   making  the   sign  of   the   cross:      (a)    by   the    Priest   on 

himself,      (fc)   Over  the  people,      (c)   Over  the  oblations 50 

7.  Of  the   smiting  the  breast 51 

8.  Of  the  lifting  up  of  the  eyes 52 

9.  Of  the  kissing  of  the  altar 53 

10.  Of  turning   towards  the   people 54 

THE  ORDER  OF  THE  CEREMONIES  OF  LOW  MASS. 
Chapter    I.     The  Preparation  for  a  I/OW  Mass: 

1.  Of  the  altar    55 

2.  Of  the  credence 56 

3.  Of  the  Priest     56 

4.  Of  the  ch alice    57 

5.  Of  the  vesting  of  the  Priest:     (a)  The  amice,     (b)  The  alb.     (c) 

The   cincture,    {d)    The   maniple.      ie)    The    stole.      (/)    The 

chasuble     58 

6.  Of  the  approach  to  the  altar 60 

Chapter  II.     The  Private  Prayers  at  the  Foot  op  the  Altar: 

1 .  Of  the  Psalm   Judica   me 63 

2.  Of  the  Confiteor    65 

3.  Of  the  prayer,  Aufer  a  nobis 67 

4.  Of  the  prayer,   Oramus  te 68 

Chapter  III.     From  the  Lord's  Prayer  to  the  Offertory: 

1.  Of  the  Lord's  Prayer  and  Collect  for  Purity 68 

2.  Of  the  Decalogue    70 

3.  Of  the  Kyrie    eleison 72 

4.  Of  the  Collect    73 

5.  Of  the  Epistle    74 

6.  Of  the  Gospel    75 

7.  Of  the  Creed    79 

8.  Of  the  giving  notice  of  Holy  days,  etc 80 

9.  Of  the  Sermon     80 

Chapter  IV.     From  the  Offertory  to  the  Canon: 

1.  Of  the  Offertory     82 

2.  Of  the  oblation  of  the  bread  on  the  paten 84 

3.  Of  the  use   of   a  ciborium 85 

4.  Of  the  mingling   of  the   chalice 86 

5.  Of  the  oblation   of  the  chalice 87 

6.  Of  the  prayers  In  spiritu  humilitatis,  and  Veni  Sanctificator. . .  89 

7.  Of  the  offerings  of  the  people 89 

8.  Of  the  washing  of  the   fingers 91 

9.  Of  the  prayer,    Suscipe,   Sancta  Trinitas 93 

ID.  Of  the  Prayers  over  the  Oblations 93 

11.  Of  the  two  Exhortations  and  the  Confession 95 


TABLE  OF  CONTENTS.  iX 

Page 

12.  Of  the  Sursum  corda  and  Preface 98 

13.  Of  the  prayer  before  the  Canon 99 

Chapter   V.     The  Canon  of  the  Mass: 

1.  Of  the  ordering  of  the  paten  and  chalice ;  100 

2.  Of  the  first  part  of  the  Canon 100 

3.  Of  the  consecration   of   the   Host 102 

4.  Of  the  elevation   of  the  Host 103 

5.  Of  the  consecration   of   the  chalice 105 

6.  Of  the  elevation   of  the   chalice 106 

7.  Of  the  Oblation     107 

8.  Of  the  Invocation     107 

9.  Of  the  prayer,  "And  we   earnestly,"  etc 108 

10.  Of  the  prayer,   "And  here  we   offer   and   present," 108 

11.  Of  the  Commemoration  of  the  dead 109 

12.  Of  the  prayer,  "And  although    we    are    unworthy," 109 

13.  Of  the  conclusion  of  the  Canon:     "By  whom,"  etc no 

Chapter  VI.     The  Communion: 

1 .  Of  the  Lord's    Prayer in 

2.  Of  the  Fraction     1:2 

3.  Of  the  Commixture     113 

4.  Of  the  Agnus   Dei    114 

5.  Of  the  three  prayers  before  the  Communion  of  the  Priest 115 

6.  Of  the  Communion  of  the  Priest 116 

7.  Of  the  cleansing  of  the  paten  when  a  ciborium  is   used  to  hold 

the  small  hosts   119 

8.  Of  the  spreading  of  the  houselling  cloths  by  the  server 119 

9.  Of  the  shewing  of  the  Sacrament  to  the  people 120 

10.  Of  the  Communion  of  the   Bishop 121 

1 1.  Of  the  Communion  of  the  clergy     122 

12.  Of  the  Communion    of    the    server 123 

13.  Of  the  Communion  of  the  people 123 

14.  Of  a  Deacon,  or  another   Priest  assisting  in  the   administration 

of  the  chalice 126 

15.  Of  the  failure  of  the  sacred  species 127 

Chapter  VII.     The  Thanksgiving  and  the  Conclusion  of  the  Mass: 

1.  Of  a  Mass  when  no  one  approaches  to  receive  Holy  Communion  129 

2.  Of  the  veiling  of  the   Sacrament 130 

3.  Of  the  Lord's  Prayer  and   the  Prayer  of  thanksgiving 130 

4.  Of  the  Gloria  in   excelsis 131 

5.  Of  the  Post-Communion    133 

6.  Of  the  Blessing     133 

7.  Of  the  manner  of  consuming  the  sacred  species 135 

8.  Of  the  purification  and  ablution  of  the  chalice     136 

9.  Of  the  purification  and   ablution  of  the  ciborium     139 

ID.  Of  the  prayer,    Placeat    tibi 141 

11.  Of  the  last    Gospel     141 

12.  Of  the  departure   from   the   Altar 143 


X 


TABLE  OF  CONTENTS. 


Page 
Chapter  VIII.     Of    the    Purification     and    Ablution     of     the 
Chalice    When    a     Priest     Celebrates     More 
Than  Once  on  the  Same  Day 144 

Chapter      IX.    Of  I<ow  Mass  for  the  Dead 147 

Chapter        X.    Of  Low  Mass  celebrated  by  a  Bishop 149 

Chapter      XI.     Of  Low  Mass  celebrated  in  the  presence  of  the 

Bishop    152 

Appendix.    Additional  Note  on  the  Manner  of  Announcing  the 

Gospel    155 


GENERAL  INTRODUCTION 


I.  Of  the  obligation  of  the  Rubrics. 

Throughout  this  work  it  has  been  assumed,  that  in 
conducting  the  worship  of  the  Church  and  in  the  minis- 
tration of  the  Sacraments,  the  Priest  is  under  obUgation 
to  use  the  order  prescribed  by  the  Book  of  Common 
Prayer.  This  obhgation  has  been  created  by  the  writ- 
ten declaration,  solemnly  made,  "to  conform  to  the 
worship  of  the  Church,"^  and  by  the  verbal  promise  "to 
give  faithful  diligence  always  so  to  minister  the  Sac- 
raments, as  the  Lord  hath  commanded,  and  as  this 
Church  hath  received  the  same."'  This  promise  being 
made  upon  the  demand  of  the  Bishop  "in  the  name  of 
God  and  of  his  Church,"  has  clearly  the  nature  of  a 
vow,  and  is  so  regarded  and  termed  by  the  Church 
in  her  canon  law.  A  Bishop-elect  before  consecration 
renews  the  written  declaration  of  conformity  to  the 
worship  of  the  Church ;  then  at  his  consecration  he 
promises,  "in  the  name  of  God,"  'conformity  and  obedi- 
ence to  the  worship  of  the  Church,'  sealing  his  oath 
by  the  solemn  appeal,  "So  help  me  God  through  Jesus 
Christ;"  and  then,  by  his  promise  'to  be  faithful  in 
Ordaining,  Sending,  and  Laying  hands  upon  others,'* 
he  widens  the  vow  he  made  prior  to  his  ordination  to 

*  Constitution,  Art.  x. 

*  The  Ordering  of  Priests. 
*Xht  Consecration  of  a  Bishop. 


XU  GRNKRAL    INTRODUCTIOX. 

the  priesthood.  These  promises,  thus  solemnly  made, 
bind  every  clergyman  to  the  use  of  the  Prayer  Book 
offices  for  the  celebration  of  the  Sacraments  and  for 
every  other  rite  which  is  an  act  of  public  worship. 

The  'worship  of  the  Church'  consists  of  those  acts 
of  the  corporate  body  of  the  faithful  whereby  anything 
is  offered  to  God  in  recognition  of  his  sovereignty. 
Thus  in  Mattins,  Evensong,  and  the  Litany,  it  is  the 
faithful  offering  the  praise  and  supplication  of  mind, 
heart,  and  will  by  the  words  of  their  lips ;  in  the 
Eucharist  it  is  the  oblation  of  the  Body  and  Blood  of 
Christ ;  in  Baptism,  Confirmation,  Ordination,  and  the 
Institution  of  Ministers,  it  is  the  dedication  of  persons 
to  the  divine  service ;  in  Matrimony  it  is  the  offering 
of  the  bodies  of  two  baptized  persons  for  the  fulfilment 
of  a  divine  law ;  in  the  Consecration  of  Churches  it  is 
the  surrender  of  a  house  to  God  for  his  habitation. 
Even  the  Burial  of  the  dead  is  an  act  of  public  worship, 
inasmuch  as  it  is  the  formal  committal  of  the  body  to 
God  that  it  may  undergo  the  sentence  of  dissolution 
inflicted  by  the  divine  justice  for  sin.  The  only  offices 
of  the  Prayer  Book  which  are  not  rites  of  public  wor- 
ship are  the  Visitation  of  the  Sick,  the  Visitation  of 
Prisoners,  and  Family  Prayers.  These  offices,  while 
they  have  in  them  elements  of  worship,  are  certainly 
not  acts  of  'worship  of  the  Church,'  that  is,  of  the 
general  body  of  the  faithful,  and  so  are  not  covered 
by  the  promise  and  vow  of  conformity,  but  are  left,  as 
to  their  use,  to  the  discretion  of  the  Priest.  Every 
other  office  of  the  Prayer  Book,  however,  being  an 
office  of  public  worship,  is  obligatory  by  virtue  of  the 
engagements  each  Priest  and  Bishop  has  made  'to  con- 
form to  the  worship  of  the  Church,'  and  nothing  can 


GENERAL    INTRODUCTION.  XUl 

excuse  their  being  neglected  or  justify  the  wilful  viola- 
tion of  their  rubrical  directions."*' 

Accordingly,  in  preparing  this  book  the  meaning  of 
every  rubric  of  the  Communion  Office  was  carefully 
sought  for,  and  has  been  scrupulously  adhered  to,  so 
that  in  no  instance  has  the  order  of  the  Prayer  Book 
been  disregarded.  The  theory  that  the  rubrics  are 
merely  general  suggestions  which  may  be  followed  or 
not,  according  to  every  Bishop's  or  Priest's  good  pleas- 
ure, is  utterly  indefensible  on  any  ground.  The  rubrics 
intra  missam  of  the  missal  bind  the  Roman  Priest 
under  pain  of  sin  simply  because  of  the  precept  of  the 
Church.  But  with  us  the  obligation  to  observe  the 
rubrics  of  the  Prayer  Book  is  imposed,  as  has  been 
said,  not  by  a  bare  command,  but  by  a  written  promise 
and  by  a  solemn  vow  exacted  from  every  ordinand  as  a 
necessary  condition  to  the  susception  of  Holy  Orders. 
And  that  it  is  the  Church's  expectation  that  her  clergy 
will  fulfil  the  engagements  thus  solemnly  assumed, 
there  can  be  no  manner  of  doubt  in  the  mind  of  any 
conscientious  man  who  understands  what  a  vow 
means.  And  here  the  writer  cannot  but  deprecate 
that  superficial  spirit  which  dismisses  the  consideration 
of  every  peculiarity  of  the  Prayer  Book  with  a  sneer, 
and  does  not  hesitate  to  disregard  its  plainest  direc- 
tions. The  order  of  our  Mass  has  indeed  departed 
widely  in  many  respects  from  the  Latin  Uses  of  Eng- 
land, but  there  is  scarcely  one  departure,  if  we  except 

*  It  is  to  be  observed  with  regard  to  the  Institution  Office,  that  while 
it  is  of  equal  authority  with  the  other  offices  of  the  Prayer  Book,  as 
was  declared  by  the  Convention  of  1820,  yet,  since  1808,  its  use  has 
been  left  to  the  option  of  the  Bishop.  So  that  he  is  permitted  to  give 
institution  witliout  the  formality  of  a  public  service.  If,  however, 
institution  is  given  in  a  public  service,  the  Bishop  may  not  substitute 
another  form  in  place  of  the  office  which  the  Prayer  Book  provides 
for  the  occasion. 


XIV  GENERAL,    INTRODUCTION. 

the  presence  of  the  Decalogue  and  the  position  of  the 
Gloria  in  excclsis,  which  may  not  be  paralleled  in  the 
other  Uses  of  the  Roman  liturgy.  In  one  ceremonial 
particular,  our  Eucharistic  office  has  even  departed 
from  what  was  the  universal  Western  custom  in  the 
sixteenth  century,  that  is,  in  directing  the  Priest  to  con- 
secrate the  bread  upon  the  paten  instead  of  upon  the 
corporal.  But  in  so  ordering,  the  Prayer  Book  in- 
vented no  new  and  unheard  of  ceremony ;  it  has  but 
returned  to  what  was  the  earlier  custom  in  the  West, 
which  is  still  observed  in  the  East,  and  which  is 
unquestionably  the  more  reverent  practice.  And  it 
is  our  bounden  duty  loyally  to  conform  to  what  the 
Church  has  prescribed  for  our  observance. 

//.  Of  the  American  Rite  as  eompared  with  the 
Roman  Rite. 

Not  only  may  precedent  be  found  for  almost  every 
ceremonial  particular  of  the  Prayer  Book  wherein  it 
differs  from  the  pre-reformation  English  Uses,  but. 
what  is  all  important,  the  Mass  as  prescribed  in  the 
American  Prayer  Book  contains  every  correspond- 
ing ritual  feature  of  the  ancient  Roman  liturgy  for  the 
presentation  of  the  oblations  both  before  and  after  con- 
secration, and  is  also  as  clear  and  express  in  its  sacri- 
ficial language  as  was  that  rite.  So  that  our  office 
lacks  nothing  necessary  to  fulness  of  doctrinal  state- 
ment with  regard  to  the  holy  sacrifice,  if  it  be  judged 
by  the  Roman  liturgy  as  that  rite  was  before  its 
revision  and  expansion  by  Alcuin. 

But  our  office  is,  fortunately,  unlike  the  Roman 
liturgy  in  that  it  lacks  those  inexplicable  passages 
found  in  the  Latin  Canon  which  are  so  hard  to  recon- 


GENERAL    INTRODUCTION.  XV 

cile  with  the  doctrine  of  the  Real  Presence,  and  which, 
Dom  Gasquet  frankly  admits,  "it  is  not  easy  to  ex- 
plain."* We  may  be  thankful  that  our  Prayer 
of  Consecration  does  not  contain  such  an  incongruity 
as  the  prayer  Supra  quce:  "Upon  which  [i.  e.  the  holy 
gifts]  do  thou  vouchsafe  to  look  with  a  propitious  and 
gracious  countenance,  and  to  accept  them  even  as  thou 
didst  vouchsafe  to  accept  the  gifts  of  thy  just  servant 
Abel,  and  the  sacrifice  of  our  patriarch  Abraham,  and 
that  holy  sacrifice  and  immaculate  host  which  thy  High 
Priest  Melchizedek  offered  unto  thee."  In  this  prayer 
the  Sacrifice  of  the  Mass  is  apparently  placed  on  the 
same  level  as  the  oflferings  of  the  patriarchal  dispen- 
sation, God  being  asked  to  accept  it  even  as  he  accepted 
the  earthly  ofiferings  of  Abel,  Abraham,  and  Melchize- 
dek. And  the  same  exalted  terms,  used  in  the  para- 
graph before  of  the  sacrifice  of  Christ's  Body  and 
Blood,  are  here  applied  to  Melchizedek's  mere  obla- 
tion of  bread  and  wine,  which  is  called  "a  holy  sacri- 
fice," "an  immaculate  host" ! 

We  may  also  be  thankful  that  by  our  American 
Canon  we  do  not  have  to  say  at  the  altar  the  prayer 
SitppUces  te  rogamus:  "We  humbly  beseech  thee,  O 
Almighty  God,  that  thou  command  these  things  (hccc) 
to  be  borne  by  the  hands  of  thy  holy  angel  to  thine 

*  Edward  VI  and  the  Booh  of  Common  Prayer,  1890,  p.  197.  This 
work  is  an  attempt  to  shew  that  the  Prayer  Book  is  largely  derived 
from  the  early  Lutheran  Service  books.  But  after  all  has  been  said, 
there  is  comparatively  little  in  our  Prayer  Book  that  can  certainly  be 
said  to  be  derived  from  a  Lutheran  source.  .A.nd  even  if  it  were 
otherwise,  what  would  it  matter?  Whatever  good  things  have  been 
produced  by  men,  even  though  they  were  heretics  or  infidels,  have  been 
brought  to  pass  by  the  power  of  God  and  for  the  elect's  sake.  There- 
fore, the  Apostle  says,  "All  things  are  yours."  And  accordingly  the 
Church  has  not  hesitated  to  appropriate  many  things,  even_  from  the 
heathen,  and  to  make  use  of  them  in  the  very  worship  of  the 
sanctuary.  For  whatever  the  Church  appropriates  she  cleanses  and 
sanctifies  by  her  touch,  as  did  the  Son  of  (jod  when  out  of  the  mass  of 
sinful  human  nature  he  took  to  himself  a  body,  but  "without  spot  of 
sin." 


XVI  GfiNERAL    INTRODUCTION. 

altar  on  high  in  the  sight  of  thy  divine  majesty." 
Certainly  no  one  at  the  present  day  who  believes  that 
Christ  is  present  under  the  Eucharistic  species  in  the 
fulness  of  both  natures,  could  possibly  pen  such  a 
prayer.    It  is  simply  unintelligible. 

Then  there  is  the  prayer  Per  quern  towards  the  end 
of  the  Canon,  which  modern  liturgiologists  say  refers 
to  the  offerings  of  the  fruit  of  the  earth,  but  which 
the  rubrics  of  the  medieval  missals,  as  also  the  present 
Roman  missal,  apply  to  the  sacramental  gifts. 

Many  explanations  have  been  given  of  these  strange 
passages  in  the  Latin  Canon,  but  there  is  not  one 
which  satisfactorily  removes  their  seeming  incon- 
sistency with  the  doctrine  of  the  Real  Presence.  Had 
such  statements,  so  contrary  on  the  face  of  them  to  the 
Tridentine  definition,  been  penned  by  the  Prayer  Book 
revisers  and  inserted  into  our  Prayer  of  Consecration, 
how  eagerly  they  would  have  been  seized  upon  by  the 
Roman  controversalist  as  evidence  of  how  defective 
was  our  conception  of  the  doctrine  of  the  Real  Pres- 
ence, and  of  the  Christian  priesthood  and  sacrifice. 

Now  it  was  precisely  these  incongruities  of  the 
Latin  Canon  which  were  not  reproduced  in  the  First 
Prayer  Book.  The  Canon  of  1549  (which  is  the 
source  of  our  American  Canon  through  the  non-juring 
Scotch  office)  was  a  free  rendering  and  expansion  of 
the  Latin  Canon,  and  agrees  with  it  paragraph  by 
paragraph,  although  not  in  precisely  the  same  order, 
but  the  prayer  Supra  quce,  in  which  the  Mass  is 
placed  on  a  level  with  the  offerings  made  before 
Christ's  coming,  was  omitted  altogether,  and  in  its 
place  there  was  substituted,  "entirely  desiring  thy 
fatherly  goodness  mercifully  to  accept  this  our  sacri- 


GENERAL   INTRODUCTION.  XVU 

fice  of  praise  and  thanksgiving;  most  humbly  beseech- 
ing thee  to  grant,  that  by  the  death  of  thy  Son  Jesus 
Christ  and  through  faith  in  his  blood,  we  and  all 
thy  whole  Church  may  obtain  remission  of  our  sins 
and  all  other  benefits  of  his  passion."  The  pleading 
of  Christ's  passion  is  surely  more  satisfactory  ground 
for  asking  God  to  accept  our  sacrifice,  than  the  men- 
tion of  the  offerings  of  the  patriarchs.  The  clause 
Supplices  te  rogamus  was  retained  and  translated, 
but  the  difficulty  presented  by  the  ambiguity  of  hccc 
and  of  angeli  tui  was  removed  by  interpreting  ha^c, 
in  accordance  with  the  gloss  of  Saint  Thomas,^  as 
meaning  "our  prayers  and  supplications,"  and  by 
changing  "thy  holy  angel"  into  "thy  holy  angels,"  thus 
making  the  reference  to  be  unmistakably  to  the  created 
angels  and  not  to  the  Angel  of  the  Convenant  our 
Lord  himself.  The  clause  Per  quern  was  entirely 
dropped,  the  revisers  apparently  understanding  that 
it  could  have  no  possible  reference  to  the  Eucharistic 
offering.  Thus  were  eliminated  by  the  revisers  of  1549 
all  these  verbal  incongruities,  so  that  there  is  not  one 
word  in  our  American  Prayer  of  Consecration  which 
is  remotely  inconsistent  with  the  doctrine  of  the  Real 
Presence,  even  as  that  doctrine  is  defined  by  the  Coun- 
cil of  Trent. 

///.  Of  the  American  Rite  as  compared  with  the 
Bnglish  and  Scotch  Rites. 

The  excellency  of  our  American  office  is  still  further 
appreciated  when  we  compare  it  with  the  other  vernac- 
ular rites  of  the  Anglican  Communion.    We  have  said 

'  Summa,  iii.,  83,  4,  ad  Nonum. 


XVUl  GENERAL    INTRODUCTION. 

that  it  contains  every  corresponding  verbal  and  cere- 
monial feature  of  the  ancient  Roman  Liturgy  for  the 
presentation  of  the  oblations,  both  before  and  after 
consecration.  This  cannot  be  said  of  the  other  liturgies 
of  our  Communion,  every  one  of  which  is  lacking  in 
some  one  sacrificial  feature.  The  English  office  is  the 
most  unsatisfactory  of  all.  It  has  indeed  a  verbal  obla- 
tion of  the  unconsecrated  gifts,  but  its  Canon,  while 
containing  everything  absolutely  necessary  to  sacra- 
mental validity,  stops  abruptly  with  the  consecration  of 
the  chalice,  without  so  much  as  a  word  of  formal  pre- 
sentation of  the  holy  gifts.  The  present  Scotch  office 
is  deficient  in  that  it  has  no  verbal  oblation  at  the 
Offertory.  And  while  it  has  an  oblation,  like  our  own, 
after  the  consecration,  the  doctrinal  force  of  this  obla- 
tion is  considerably  neutralized  by  the  fact,  that  tire 
very  words  with  which,  by  the  English  and  by  our  own 
book,  the  unconsecrated  bread  and  wine  are  presented 
(to  wit,  the  words,  'to  accept  our  oblations'),  are  in  this 
Scotch  office  unfortunately  placed  after  the  Canon  and 
made  to  refer  to  the  consecrated  gifts.  When  we 
examine  the  office  of  the  Mass  in  the  Prayer  Book  of 
1549,  we  find,  that  while  it  has  corrected  all  those 
"admittedly  difficult"®  statements  of  the  Latin  Canon, 
which  seemed  inconsistent  with  the  doctrine  of  the  Real 
Presence,  it  is  not  as  full  and  explicit  in  setting  forth 
the  sacrificial  character  of  the  Eucharist  as  it  might 
be.  There  is  in  this  office  no  verbal  oblation  whatever 
of  the  bread  and  wine  at  the  Offertory.  After  the  con- 
secration 'a  memorial  is  made,'  but  it  is  not  expressly 
said,  that  this  memorial  is  made  by  offering  up  the 
holy  gifts  then  present  upon  the  altar.  This  latter  defect 

•  Gasquet  and  Bishop,  Edward  VI  and  the  Bk.  of  Com.  Prayer,  p  210, 
note. 


GENERAL    INTRODUCTION.  XIX 

was  observed  and  remarked  on  even  before  the  Book 
of  1549  was  published.  In  the  debate  on  the  Sacrainent 
in  the  Parhanient  of  1548,  the  Bishop  of  Chichester  de- 
sired "to  have  certain  words  added  after  the  consecra- 
tion, which  were,  'That  these  sacrifices  and  oblations.'  " 
The  Bishop  of  Westminster  deprecated  the  prohibition 
of  the  elevation  as  being  aimed  at  the  adoration  of  the 
Sacrament,  and  he  desired  those  present  to  understand 
that  "there  was  in  the  book  'oblation,'  which  is  left  out 
now."^  Cranmer  had  probably  omitted  this  word  after 
the  book  left  the  Bishops. 

Now  none  of  these  defects  of  the  present  English 
Office,  or  of  the  Scotch  Office,  or  of  the  Office  of  1 549, 
are  to  be  found  in  our  American  rite.  In  the  first  place, 
the  Canon  speaks  of  the  Eucharist  not  only  as  "a  per- 
petual memory  of  that  his  precious  death,"  as 
in  the  Canon  of  1549  and  the  present  Eng- 
lish Prayer  Book,  but  as  "a.  perpetual  memory 
of  that  his  precious  death  and  sacrifice."  No 
rubric  forbidding  the  elevation  of  the  Sacrament  blots 
the  pages  of  our  Prayer  of  Consecration.  After  the 
consecration,  'we  make  the  memorial  before  the  divine 
majesty,  "with  these  thy  holy  gifts  which  rt'C  nozv 
offer  unto  thee,"  which  latter  words  are  not  found  in 
the  Canon  of  1549.  And  that  there  may  be  no  doubt  of 
what  is  intended  by  these  words,  this  portion  of  the 
Prayer  of  Consecration  is  headed  The  Oblation,  the 
very  term,  it  will  be  observed,  which  by  the  Thirty-nine 
Articles  and  by  the  first  part  of  the  Canon  is  applied  to 
the  sacrifice  of  the  cross.  The  Black  Rubric  in  the 
harmless  form  in  which  it  appears  in  the  English 
Prayer  Book   (couched  as  it  is  in  the  very  terms  of 

*  Ibid.    App.  v.,  404,  405. 


XX  GENERAL    INTRODUCTION. 

Saint  Thomas  Aquinas)^  has  been  swept  away  from 
our  Office.  The  rubrics  at  the  end  of  the  EngHsh  Com- 
munion Office  which  seem  to  discourage  the  presence  of 
persons  not  intending  to  communicate,  and  certainly 
hinder  the  celebration  of  frequent  Masses,  by  their 
stringent  requirement  of  communicants  other  than  the 
Priest,  have  all  been  expunged  and  not  a  trace  of  them 
left.*  Twice  has  the  American  Church  reconsidered 
the  expediency  of  replacing  these  or  similar  rubrics  in 
the  Prayer  Book,  and  twice  has  she  endorsed  the  action 
of  the  Convention  of  1789  which  omitted  them  by  re- 
fusing in  1886  and  1889  to  restore  like  prohibitions  to 
the  Prayer  Book  again.  In  1889  it  was  proposed  to 
insert  after  the  prayer  for  Christ's  Church  a  rubric 
legalizing  a  corrupt  practice  and  suggesting  the  depar- 
ture of  those  who  were  not  intending  to  receive  sacra- 
mentally,  and  vv^hich  read,  "Here  the  Priest  shall  pause 
for  a  space  in  order  that  such  as  are  so  minded  may 
withdraw."  But  the  Church  would  have  none  of  it, 
and  the  extraordinary  proposition  was  consigned  to 
oblivion. 

Finally  the  American  rite  has.  what  is  found  in  no 
other  vernacular  liturgy  of  the  Anglican  Communion, 
two  wholly  distinct  verbal  oblations,  the  one  of  the 
bread  and  wine  and  the  other  of  the  holy  gifts  of 
Christ's  Body  and  Blood.     The  first  accentuates  the 

8  For  an  examination  of  the  statements  of  the  Black  Rubric,  I  may 
be  permitted  to  refer  to  my  pamphlet,  The  Doctrine  of  the  Church  of 
England  on  the  Real  Presence  examined  by  the  writings  of  St. 
Thomas  Aquinas,  The  Young  Churchman  Co.,    1901. 

*  The  English  Prayer  Book  permits,  evidently  as  a  concession,  the 
use  of  leavened  bread:  "It  shall  sufiice  that  the  bread  be  such  as  is 
usual  to  be  eaten."  It  is  noteworthy,  that  the  rubric  containing  this 
permission  was  withdrawn,  along  with  the  rubrics  mentioned  above 
by  the  revisers  of  1789,  so  that  it  never  has  had  a  place  in  the 
American  Prayer  Book.  So  far,  therefore,  from  there  being  any  law 
in  tiie  American  Church  requiring  the  use  of  leavened  bread,  there 
is  no  statutory  provision  for  even  its  permissive  use. 


CKNEKAI,    INTRODUCTION.  xxi 

second,  and  renders  it  impossible  for  anyone  to  say 
that  our  office  knows  only  of  an  offering  of  bread  and 
wine.  The  discretion  and  nice  judgment  exercised 
by  the  revisers  of  1789  is  most  noteworthy.  While 
freely  borrowing  from  Bishop  Seabury's  edition  of  the 
non-juring  Scotch  rite,  they  were  not  led  away  by  a 
blind  admiration  of  it,  but  were  fully  alive  to  its 
grave  defect  in  the  absence  of  any  prayer  of  oblation 
of  the  unconsecrated  gifts.  And  therefore  while  they 
adopted  its  oblatory  prayer  after  the  consecration  and 
thus  supplied  the  notable  deficiency  of  the  English  rite, 
they  did  not  follow  it  in  the  removal  of  the  verbal  obla- 
tion at  the  Offertory  (as  likewise  they  did  not  follow 
it  in  the  wording  of  the  Invocation),  but  retained  the 
prayer  for  'the  acceptance  of  our  alms  and  oblations'  in 
the  place  in  which  it  stands  in  the  English  office.  By  so 
doing,  they  secured  for  the  American  Church  a  rite 
which  is  unequalled  for  liturgical  completeness  by  any 
other  Eucharistic  office  in  use  in  the  Anglican  Com- 
munion. A  rite,  moreover,  which  contains  every  feature 
regarded  as  important  whether  by  the  Latins  or  by  the 
Greeks ;  and  one,  also,  from  which  has  been  eliminated 
every  word  seemingly  condemnatory  of,  or  inconsistent 
with,  any  definition  touching  the  Blessed  Sacrament 
which  either  Rome  or  Constantinople  has  set  forth. 
Surely  in  all  this  we  must  see  the  providential  hand  of 
God  removing  the  barriers  which  separate  those  who 
hold  the  Catholic  faith,  and  fitting  the  American 
Church  for  the  part  she  is  to  take  in  the  work  of  restor- 
ing again  the  visible  unity  of  the  Holy  Church  through- 
out all  the  world. 


XXU  GUNEKAl,    INTRODUCTION. 

IV.  Of  the  Priest's  rise  of  private  prayers  in  the  Mass. 

Whatever  prayers,  therefore,  are  printed  hereafter 
to  be  used  by  the  Priest,  are  not  suggested  because  of  a 
supposed  lack  in  our  Mass  of  any  necessary  Hturgical 
features ;but  theyare  provided  simply  as  edifyingfomis 
for  the  Priest's  own  private  devotion.  There  can  be  no 
doubt  of  the  Priest's  privilege  to  use  his  own  private 
prayers  during  the  course  of  the  service,  so  long  as  they 
do  not  interfere  with  the  public  order  prescribed  by  the 
Church.  It  is  a  privilege  which  has  historical  prece- 
dent, and  which  has  come  down  to  us  by  a  long  tradi- 
tion. The  ancient  Roman  liturgy,  like  our  own,  did  not 
contain  any  set  forms  for  such  prayers,  but  that  they 
were  said  is  evident  from  the  early  Roman  Orders  and 
ritual  writers.  By  the  ninth  century,  the  private  prayers, 
almost  all  of  them  derived  from  Galilean  sources,  began 
to  be  inserted  into  the  public  office  books,  although 
admittedly  no  integral  part  of  the  original  Roman 
liturgy.  The  liberty  of  the  Priest  in  this  matter  was 
gradually  restricted  until  at  length  when  the  reformed 
Roman  missal  was  set  forth,  Pius  V.  forbade  any  other 
prayers  to  be  used  than  those  expressly  prescribed. 
But,  as  Romsee  observes,  no  such  strict  obligation  had 
existed  before.^  When  the  Prayer  Book  was  set  forth 
in  1549,  all  the  private  prayers  were  omitted,  and  the 
office  restored  to  the  general  appearance,  with  a  few 
exceptions,  of  the  Roman  liturgy  as  we  find  it  in  the 
Sacramentary  of  Saint  Gregory.  The  Priest,  instead  of 
being  restricted  to  any  one  fixed  set  of  prayers,  was 
now  left  to  his  ancient  liberty  of  choosing  such  prayers 
as  might  best  suit  his  devotion.    This  liberty  was  used 

•  Sensus  Litteralis,  etc.,  cap  ii.,  xxxlx.,  vi. 


GENURAI,   INTRODUCTION.  xxiu 

and  has  continued  to  be  used  ever  since  with  edification 
by  men  of  very  different  theological  temperaments.  We 
can  all  remember,  even  before  the  revival  of  late  years 
had  visibly  affected  the  mode  of  conducting  the  public 
services,  the  Priest  engaging  in  silent  prayer  before  be- 
ginning the  Communion  service  and  while  the  choir 
was  singing  the  hymn ;  again  before  and  after  the  ser- 
mon ;  the  pause  after  each  word  of  the  clause,  "in 
trouble,  sorrow,  need,  sickness,  or  any  other  adversity," 
during  which  he  interjected  his  own  private  supplica- 
tion ;  the  silent  prayer  again  after  the  prayers  for  the 
Church  militant ;  and  the  private  devotions  before  his 
Communion,  and  then  after  he  had  received  the  Sacra- 
ment ;  and  finally  the  silent  thanksgiving  after  he  had 
pronounced  the  blessing.  In  acts  of  devotion  of  this 
sort,  the  Priest  is  undoubtedly  free  to  use  his  own 
extemporaneous  prayers,  but  very  many  will  certainly 
prefer  at  such  a  time  to  use  those  prayers  which  have 
been  sanctified  by  ages  of  use  in  the  Church  of  God. 
Of  the  many  versions  of  the  old  missal  prayers,  we  are 
at  liberty  to  choose  any  one,  for  no  one  version  can 
have  any  possible  claim  upon  us  to  be  used  exclusively. 
The  version  contained  in  this  book  has  been  chosen,  not 
because  it  has  any  authority  over  the  others,  but  simply 
because  it  is  the  one  which  has  had  the  widest  accept- 
ance in  the  West,  being  at  present  the  only  one,  if  we 
except  the  very  limited  use  of  the  Mozarabic,  Am- 
brosian,  and  a  few  monastic  rites,  which  has  survived  in 
actual  use.  The  earliest  examples  of  these  prayers,  as 
far  as  known,  have  been  indicated  in  the  foot-notes.  Tn 
the  work  of  translation,  the  exact  sense  of  the  Latin 
has  been  given,  and  all  free  paraphrasing  has  been 
avoided,  which,  while  it  might  have  had  the  advantage 


XXIV  GliNBKAI.    INTRODUCTION. 

of  giving  a  more  rhythmic  rendering,  might  also  have 
misrepresented  the  meaning  of  the  original. 

V.  Of  the  Place  of  Anthems  and  Hymns. 

Turning  novi^  from  the  purely  sacrificial  aspect  of  our 
American  rite,  and  comparing  it  in  other  respects  with 
the  Latin  Uses,  it  presents  a  striking  contrast  to  any  one 
of  them  in  the  paucity  of  its  musical  features.  Besides 
the  prayers,  scriptural  lections,  and  the  unvarying  fea- 
tures of  the  order  of  the  Mass,  the  Latin  missals  made 
generous  provision  for  the  use  of  variable  anthems  and 
metrical  hymns.  At  the  beginning  of  the  Mass  was 
the  Introit;  after  the  Epistle  followed  the  Gradual  or 
Grail,  and  this  might  be  prolonged  by  another  anthem 
called  a  Tract,  or  by  a  hymn  called  the  Sequence ;  after 
the  Creed  followed  the  Offertory  anthem ;  and  finally, 
during  the  administration  of  the  Sacrament  was  sung  a 
short  verse  called  the  Communion.  Some  of  these  tra- 
ditional places  for  singing  are  explicitly  recognized  in 
our  American  Office.  A  rubric  allows  the  use  of  an 
anthem  while  the  alms  and  oblations  are  being  pre- 
sented ;  after  the  Canon  stands  the  permission,  "Here 
may  be  sung  a  hymn  ;"  and  the  general  rubric,  "Hymns 
set  forth  and  allowed  by  the  authority  of  this  Church, 
and  anthems  in  the  words  of  Holy  Scripture  or  of  the 
Book  of  Common  Prayer  may  be  sung  before  and  after 
any  Office  in  this  Book,"  makes  lawful  the  use  of  some- 
thing corresponding  in  place  to  the  old  Introit,  and 
permits  our  singing  a  musical  composition  after  the 
Blessing,  a  feature  necessitated  by  our  present  rite 
although  quite  unknown  to  the  old  Uses. 

But  may  we  enrich  our  office  still  further  by  intro- 
ducing anthems  or  hymns  in  places  through  the  Mass 


GENERAI.    INTRODUCTION.  XXV 

which  are  not  now  specified  as  places  for  singing? 
Have  we  any  right,  for  example,  to  insert  an  anthem  or 
a  hymn  or  both  after  the  Epistle  ?  It  has  been  answered 
by  some  that  we  have  no  such  right,  and  they  have 
pointed  out  particularly  that  in  the  First  Prayer  Book 
there  was  the  explicit  rubric,  'Immediately  after  the 
Epistle  ended,  the  Priest,  or  one  appointed  to  read  the 
Gospel  shall  say.  The  Holy  Gospel,"  etc.  To  this  we 
answer,  that  while  it  is  true  that  there  was  such  a  rubric 
in  the  Prayer  Book  of  1 549,  and  that  there  can  be  little 
doubt  that  its  intention  was  to  forbid  any  singing  at 
this  place,  it  is  no  less  true,  that  the  word  "immedi- 
ately" was  stricken  out  in  1552  and  has  never  stood  in 
the  Prayer  Book  since,  so  that  whatever  prohibition  it  , 
involved  has  been  altogether  removed.  Moreover,  ever 
since  the  first  setting  forth  of  the  Book  of  Common 
Prayer  there  has  been  the  continuous  custom  of  intro- 
ducing hymns  and  anthems  into  the  service,  although 
there  never  has  been  the  slightest  rubrical  permission 
in  the  English  Prayer  Book  for  such  additions.  Express 
provision  was  made  for  this  practice  in  the  first  Act  of 
Uniformity :  "It  shall  be  lawful  for  all  men,  as  well  in 
churches,  chapels,  oratories,  or  other  places  to  use 
openly  any  Psalms  or  Prayer  taken  out  of  the 
Bible  at  any  due  time,  not  letting  or  omitting 
thereby  the  service  or  any  part  thereof  mentioned 
in  the  said  book."  And  although,  observes  Arch- 
bishop Benson,  "the  proviso  of  the  act  of  Edward 
the  Sixth  was  not  re-enacted,  yet  the  liberty  assigned 
by  that  provisio  of  singing  'openly  at  any  due  time, 
not  letting  or  omitting  the  service  or  any  part'  of  it,  ap- 
pears to  have  been  acted  upon  as  a  principle  ever  since 
without  break.  .  .  .  For  such  continuous  practice   it 


XXVI  Gl^NKKA),    INTRODUCTION. 

would  be  difficult  to  declare  that  there  was  no  legal 
ground  to  be  found."  And  further,  after  mentioning 
a  number  of  places  where  it  is  customary  in  England  to 
introduce  hymns  or  anthems,  he  continues  :  "The  sing- 
ing in  none  of  these  places  is  permissible  by  the  words 
of  any  statute  or  rubric,  but  no  court  or  authority  would 
consent  to  declare  it  illegal,  becavise  the  prevalent  use 
of  it  is  by  the  principles  of  law  a  very  safe  assurance 
that  it  is  not  illegal."  So  firmly  is  this  custom  estab- 
lished in  England,  that  the  prosecution  in  the  case  of 
the  Bishop  of  Lincoln  did  not  venture  to  question  its 
legality ;  a  fact  to  which  the  Archbishop  in  his  Judg- 
ment drew  attention :  "It  was  not  contended  in  court 
that  it  is  illegal  to  use  a  Hymn  or  Anthem  in  all  places 
in  the  service  where  its  use  may  not  have  been 
ordered."^"  Precisely  the  same  principle  was  laid 
down  by  Bishop  White  when  speaking  of  the  use  of 
anthems,  for  which  the  American  Prayer  Book  then 
made  no  provision  either  as  to  place  or  words :  "An- 
thems taken  from  Scripture,  may  be  introduced  by  the 
minister  into  the  service  without  the  imputation  of 
irregularity."^^  It  is  on  this  principle  that  the  use  of 
the  anthem  "Glory  be  to  thee,  O  Lord,"  before  the 
Gospel  is  recognized  as  perfectly  legal  in  England, 
although  these  words  were  stricken  out  of  the  Prayer 
Book  in  1552,  and  no  rubric  of  the  English  Prayer 
Book  has  ever  since  authorized  them.  And  the  same 
principle  is  likewise  ample  justification  for  inserting 
anthems  and  hymns  after  the  Epistle  as  well  as  else- 
where, and  for  saying  "Praise  be  to  thee  O  Christ," 
after  the  Gospel. 

1"  Read  and  Others  v.  the  Bishop  of  Lincohi,   1890,  pp.  53-55. 
^  Commentaries  suited  to   Occasions  of  Ordination,  p.    197. 


GENERAI.    INTRODUCTION.  XXvii 

VI.   Of  the  Words  of  Aiiflicins  and  Hymns. 

Granting  that  we  may  freely  introduce  hymns  or 
anthems  into  any  service  of  the  Prayer  Book,  so  long 
as  we  do  not  set  aside  any  part  of  that  service,  where 
shall  we  turn  for  such  hymns  and  anthems?  In  the 
first  place,  as  to  hymns.  Are  we,  here  in  America,  con- 
fined to  the  use  of  the  h3'mns  provided  in  the  Church 
Hymnal  to  the  exclusion  of  all  others  ?  A  consideration 
of  the  history  of  the  legal  enactments  with  regard  to 
hymns  will  answer  the  question. 

The  tenth  Article  of  the  Constitution  of  the  General 
Convention  specifies  the  documents  the  use  of  which 
is  obligatory  throughout  the  American  Church.  And 
since  i8ii  none  of  these  obligatory  documents  may  be 
altered  or  added  to  without  the  action  of  two  General 
Conventions,  due  notice  in  the  meanwhile  having  been 
given  to  each  diocese.  The  General  Convention  is  thus 
constitutionally  restrained  from  imposing  any  new. 
obligatory  document  by  canon  or  otherwise,  nor  can  it 
modify  in  any  way  those  already  established  without 
the  Church  at  large  having  had  ample  notice  of  such 
proposed  change,  and  the  opportunity  of  expressing  its 
mind.  The  wisdom  of  these  provisions  is  evident  when 
we  remember  that  all  the  documents  mentioned  in  this 
Article  of  the  Constitution  are  standards  of  doctrine 
to  which  each  Bishop  and  Priest  has  assented,  and  for 
the  denial  of  any  doctrine  of  which  he  may  be  tried  and 
deposed.  It  will  be  observed  that  this  Article  makes  no 
mention  of  any  Book  of  Hymns  or  Hymnal  amonp; 
the  official  books  which  "shall  be  in  use"  in  the  Church. 

But  it  may  be  asked,  since  the  Hymns  are  for  use  in 
public  worship,  is  not  the  Hymnal  practically  part  of 


XXVUl  GJCNiiKAL,    INTKOUL'CTION. 

the  Prayer  Cook,  the  Church's  manual  of  worship,  and 
does  it  not  therefore  really  come  under  the  article  of 
the  Constitution  as  part  of  the  Prayer  Book  ?  We  have 
only  to  turn  over  the  pages  of  the  Journals  of  the 
General  Convention  to  learn  that  the  Hymnal  was 
never  regarded  as  in  any  sense  forming  part  of  the 
Prayer  Book. 

The  Convention  of  1789  which  set  forth  the  first 
edition  of  the  American  Prayer  Book,  also  authorized 
"The  Whole  Book  of  Psalms  in  metre  with  Hymns 
suited  to  the  Feasts  and  Fasts  of  the  Church  and  other 
occasions  of  Public  Worship."  To  this  collection  there 
were  added,  in  1808,  thirty  additional  hymns.  Although 
these  psalms  and  hymns  were  adopted  in  precisely  the 
same  way  as  the  offices  of  the  Prayer  Book  were 
adopted,  and  were  published  with  these  offices  under 
the  same  cover,  yet  from  the  very  first  there  was  a 
perfectly  clear  understanding  that  they  were  not  an  in- 
tegral part  of  the  Prayer  Book  and  did  not  come  under 
the  provisions  of  the  tenth  Article  of  the  Constitution. 
Bishop  White  is  very  express  upon  this  point.  The 
metre  psalms  and  hymns,  he  tells  us  "are  no  part  of 
the  Prayer  Book,  but  make  a  book  by  themselves ;"  that 
'the  Prayer  Book  may  be  bound  up  without  either 
hymns  or  metre  psalms,'  and  this  "without  offence 
against  any  existing  regulation ;"  and  that  any  one  is 
free  to  make  a  selection  from  them  and  to  bind  it  with 
the  Prayer  Book,  nothing  being  wanted  'but  a  moderate 
measure  of  attention  to  a  printer  and  to  a  binder.'^^ 

This  opinion  of  Bishop  White  is  borne  out  by  the 
wording  of  the  ratification  prefixed  by  the  Convention 
of  1789  to  the  metre  psalms  and  hymns.    It  speaks  of 

^  Memoirs  of  the  Church,  2d  PJd.  p.  202,  262. 


GENERAL    INTRODUCTION.  XXIX 

them  simply  as  ''set  forth  and  allowed  to  be  sung  in 
all  congregations  of  the  said  Church,  before  and  after 
Morning  and  Evening  Prayer  and  also  before  and  after 
sermons,  at  the  discretion  of  the  Minister."  Contrast 
this  with  the  ratification  of  the  Prayer  Book  by  the 
same  Convention :  "This  Convention  having  in  their 
present  session  set  forth  a  Book  of  Common  Prayer 
and  Administration  of  the  Sacraments  and  other  Rites 
and  Ceremonies,  do  hereby  establish  the  said  Book : 
And  they  declare  it  to  be  the  Liturgy  of  this  Church : 
and  require  that  it  be  received  as  such  by  all  the 
members  of  the  same :  And  this  Book  shall  be  in  use 
from,"  etc.  This  ratification  leaves  no  doubt  of  the 
Church's  definite  intention  to  make  the  Prayer  Book 
the  one  obligatory  and  exclusive  book  of  public  wor- 
ship for  all  her  people.  On  the  other  hand,  the  ratifi- 
cation of  the  hymns  makes  it  no  less  clear,  that  the 
Church  had  no  intention  of  giving  them  the  obligatory 
character  attached  to  the  Prayer  Book ;  they  were 
merely  set  forth,  and  allowed  at  the  discretion  of  the 
Minister,  and  that  was  all ;  and  how  freely  that  dis- 
cretion might  be  exercised  we  are  told  by  Bishop 
White. 

Such  was  the  status  of  the  first  hymnal.  It  was  a 
book  authorized  indeed  by  the  Church  and  bound  up 
with  the  Prayer  Book,  but  the  fact  that  it  was  so 
authorized  and  included  within  the  covers  of  the  Prayer 
Book,  was  not  regarded  as  placing  it  among  the  stand- 
ard documents  mentioned  in  the  Constitution,  nor  was 
its  use  supposed  to  be  obligatory,  nor  is  there  a  hint 
anywhere  that,  like  the  Prayer  Book,  it  was  exclusive 
of  all  other  books  of  its  kind.  And  this  has  been  pre- 
cisely the  status  of  every  hymnal  ever  since. 


XXX  ceNkrai.  introduction. 

In  1832,  there  was  made  an  entire  revision  of  the 
metre  psalms  and  of  the  hymns  by  the  action  of  one 
General  Convention.  Again  in  1865,  the  House  of 
Bishops,  upon  the  request  of  the  House  of  Deputies, 
set  forth  sixty-five  hymns  in  addition  to  those  already 
hound  up  with  the  Prayer  Book.  And  in  1868,  by  a 
joint  resolution,  it  was  "declared  lawful,  until  a  revisal 
and  enlargment  of  the  collection  of  hymns  now  set 
forth  for  use  in  this  Church  shall  have  been  made  and 
duly  authorized,  that  in  any  Diocese  in  addition  to  those 
already  allow^ed,  hymns  from  the  volume  entitled 
'Hymns  for  Church  and  Home,'  or  from  that  entitled 
'Hymns  Ancient  and  Modern,'  may  be  licensed  for  use 
by  the  Bishop  of  the  same."^^  All  of  these  proceedings 
in  these  three  Conventions  would  have  been  clearly 
illegal,  had  the  psalms  and  hymns  been  part  of  the 
Prayer  Book,  as  since  181 1  the  Constitution  required 
the  action  of  two  Conventions  for  any  alteration  in 
the  documents  mentioned  in  the  tenth  Article.  But 
neither  the  Convention  of  1832,  nor  of  1865,  nor  of 
1868,  supposed  that  the  metrical  psalms  and  hymns 
came  within  the  terms  of  that  Article.  And  therefore, 
from  the  fact  that  they  did  not  treat  them  as  being 
among  those  standard  documents,  it  is  evident  that 
they  could  not  consistently  have  regarded  them  as  be- 
ing of  exclusive  obligation,  for  it  is  only  those  docu- 
ments specified  in  the  tenth  Article  which  import  any 
obligation  as  to  their  use,  and  which  are  exclusive  of 
all  other  corresponding  formulas. 

The  first  attempt  to  make  the  Hymnal  seemingly  obli- 
gatory to  the  exclusion  of  all  other  hymns  was  in  the 
Convention  of  1871,  when  after  the  adoption  of  a  new 

^^  Journal,  1868,  pp.  155,  161. 


GKNERAI,    INTRODUCTION.  XXXI 

Hymnal  there  was  passed  a  joint  resolution  that  the 
"Hymnal  be  authorized  for  use,  and  that  no  other 
hymns  shall  be  allowed  in  the  public  worship  of  the 
Church  except  such  as  are  now  ordinarily  bound  up 
with  the  Book  of  Common  Prayer."  This  resolution 
was  substantially  re-adopted,  after  the  revision  of  this 
Hymnal,  by  the  Convention  of  1874.  It  will  be 
observed  that  this  was  simply  a  resolution,  and  re- 
garded as  a  piece  of  attempted  legislation  it  was  utterly 
futile.  In  the  same  Convention  of  1874,  there  Was 
adopted  the  following  Canon :  "The  Selection  of  the 
Psalms  in  metre,  and  Hymns  which  are  set  forth  by 
authority,  and  Anthems  in  the  words  of  Holy  Scrip- 
ture, are  allowed  to  be  sung  in  all  Congregations  of 
this  Church  before  and  after  Morning  and  Evening 
Prayer,  and  also  before  and  after  Sermons  at  the  dis- 
cretion of  the  Minister,"  etc.  It  will  be  noticed  how 
different  is  this  Canon  from  the  resolution  passed  by 
the  same  Convention.  The  Canon  simply  states  that 
the  Psalms  in  metre  and  the  Hymns  "set  forth  by 
authority"  "are  allowed  to  be  sung"  in  six  places,  to 
wit,  before  and  after  Morning  and  Evening  Prayer, 
and  before  and  after  Sermons,  It  does  not  say  that 
the  authority  must  be  the  authority  of  the  General 
Convention,  or  of  the  House  of  Bishops.  So  far  as  the 
wording  of  the  Canon  goes,  the  authority  referred  to 
may  be  the  license  of  the  Bishop.  Nor  has  the  Canon 
one  word  of  prohibition  with  regard  to  hymns  and 
anthems  used  without  any  formal  authorization. 

The  resolutions  of  1871  and  1874  did  not  secure  the 
exclusive  use  of  the  Hymnal.  Those  who  contended 
for  the  traditional  liberty  in  the  matter  of  hymn  sing- 
ing continued  to  make  use  of  that  liberty,  and  denied 


XXXU  GENERAL    INTRODUCTION. 

Utterly  that  the  resolution  possessed  the  force  of  law. 
This  position  received  support  in  the  Convention  of 
1877  from  the  report  of  the  Committee  appointed  to 
consider  the  force  of  joint  resolutions,  in  which  it  was 
declared  as  the  judgment  of  the  Committee,  "That  the 
joint  resolutions  heretofore  passed  by  the  General 
Convention  have  never  been  deemed  to  have,  and  ought 
not  to  be  considered  as  having,  the  force  of  law,  but 
as  merely  the  expression  of  an  opinion,"^*  This  report 
did  not  come  up  for  consideration  until  the  Convention 
of  1880,  when  the  Committee  on  Amendments  to  the 
Constitution  (to  whom  the  report  of  1877  had  been 
referred),  strongly  dissenting  from  the  doctrine  of  the 
report  and  desiring  to  commit  the  Convention  to  the 
opposite  opinion,  recommended  the  passage  of  a  sub- 
stitute resolution  directing  that  a  list  of  all  the  resolu- 
tions of  the  General  Convention  should  be  compiled,  in 
order  that  it  might  be  determined  which  ought  to  be 
inserted  in  the  body  of  Canons,  "as  being  a  part  of  the 
disciplinary  code  of  the  Church. "^^  This  resolution  was 
not  adopted  by  the  House  of  Deputies  until  it  had  been 
amended  by  the  omission  of  the  clause  asserting  that 
such  resolutions  were  part  of  the  Church's  disciplinary 
code.^"  The  Lower  House  thus  pointedly  refused  to  as- 
sert the  obligatory  character  of  joint  resolutions,  and  so 
of  course,  of  the  resolution  by  which  the  Hymnal  was 
set  forth,  and  impliedly  assented  to  the  doctrine  of  the 
report  of  1877  that  such  resolutions  did  not  have  the 
force  of  law. 

In  1892,  the  present  Hymnal  was  adopted  by  a  joint 
resolution.     This  resolution  simply  declares  that  the 

'^*  Journal,  1877,  P-  i43- 
"^^  Journal,  1880,  p.  115. 
'^^  Journal,   1880,  p.  181. 


GENERAL  INTRODUCTION.         XXXIU 

Hymnal  "is  set  forth  and  authorized  as  the  Hymnal 
of  this  Church,"  but  it  does  not  reproduce  the  prohibi- 
tory clause  of  the  previous  Hymnal,  "that  no  other 
hymns  be  allowed  in  the  public  worship  of  the  Church." 
The  omission  is  significant.  An  inquiry  having  been 
raised  by  the  Bishop  of  Maryland,  the  Right  Reverend 
Dr.  Paret,  "as  to  the  measure  of  obligation  in  the  use 
of  the  Hymnal"  from  the  fact  that  it  was  set  forth  and 
authorized  as  the  Hymnal  of  this  Church  by  the  resolu- 
tion of  both  Houses,  the  matter  was  referred  to  the 
Committee  on  Canons  in  the  House  of  Bishops.  This 
Committee  in  its  report  called  attention  to  the  resolu- 
tions presented  in  1877,  which  declared  that  joint  reso- 
lutions "have  never  been  deemed  to  have,  and  are 
not  to  be  considered  as  having,  the  force  of  law,"  and 
re-submitted  this  opinion  "as  expressing  their  judg- 
ment as  to  the  validity  and  force  of  joint  resolutions."^'^ 
The  House  did  not  take  up  the  consideration  of  the 
resolution  thus  presented.  But  soon  afterward,  an 
effort  was  made  to  secure  by  canon  the  exclusive  use 
of  the  Hymnal.  It  being  perfectly  evident,  that  the 
Canon  on  Church  Music  as  it  then  stood  could  not  be 
made  to  serve  this  purpose,  the  Bishop  of  Kentucky 
moved  to  amend  it,  so  that  it  would  read,  "The  hymns 
contained  in  the  Hymnal  authorized  by  the  General 
Convention,  and  anthems  in  the  words  of  Holy  Scrip- 
ture, and  none  others,  are  allowed  to  be  sung."  This 
proposed  amendment  would  have  expressly  narrowed 
the  phrase  "by  authority"  to  mean  the  authority  of 
General  Convention,  a  restrictive  sense  it  never  had 
before;  and  by  the  explicit  prohibition,  "and  none 
others,"  it  would  have  eflfegtually  barred   (if  it  were 

^''Journal,  1892,  p.  94. 
C 


XXXIV  GENERAL   INTRODUCTION. 

possible  constitutionally  for  a  canon  to  do  so  at  all), 
the  use  of  any  other  hymns  than  those  specified,  even 
though  they  were  hymns  set  forth  by  the  authority 
of  the  Bishop  of  the  diocese.  The  House  of  Bishops, 
on  the  recommendation  of  its  Committee,  took  no  action 
on  the  motion.  The  Canon,  however,  was  amended  in 
this  Convention  by  the  omission  of  the  words  'Selection 
of  Psalms,'  this  compilation  having  been  superseded, 
but  no  use  whatever  was  made  of  the  suggestions  of 
the  Bishop  of  Kentucky.  The  Canon  as  then  amended 
read :  "The  Hymns  which  are  set  forth  by  authority, 
and  Anthems  in  the  words  of  Holy  Scripture,  are 
allowed  to  be  sung,"  etc. ;  quite  a  different  enactment 
from  the  form  proposed  in  the  House  of  Bishops. 
The  Canon  on  Church  Music  remained  without  further 
alteration  until  the  Convention  of  1904,  when  it  was 
entirely  recast,  so  that  it  now  reads :  "It  shall  be  the 
duty  of  every  Minister  to  appoint  for  use  in  his  Con- 
gregation hymns  or  anthems  from  these  authorized  by 
the  rubric,"^^  etc.  It  will  be  observed  how  reticent 
the  Canon  has  become.  It  does  not  undertake  to 
specify  what  collection  of  hymns  the  Minister  is  to 
select  from,  but  refers  him  for  guidance  to  the  rubric 
of  the  Prayer  Book,  which  reads :  "Hymns  set  forth  and 
allowed  by  the  authority  of  this  Church,  and  Anthems 
in  the  words  of  Holy  Scripture  or  of  the  Book  of  Com- 
mon Prayer,  may  be  sung  before  and  after  any  office  in 
this  Book,  and  also  before  and  after  Sermons." 

This  rubric  makes  provision  as  to  the  hymns  and 
anthems  to  be  sung  before  and  after  an  office,  and 
before  and  after  a  sermon.  It  says  not  one  word  as 
to  the  character  of  the  hymns  and  anthems  which  may 

18  Canon,   44. 


GENERAIv   INTRODUCTION.  XXXV 

be  sung  elsewhere  in  a  service,  as  for  example,  after 
the  third  Collect  in  the  choir  offices,  after  the  Epistle, 
after  the  Prayer  of  Consecration,  and  in  other  places.  So 
that  however  restrictive  we  may  regard  this  rubric  to 
be,  it  is  perfectly  clear  that  by  its  own  express  terms, 
those  restrictions  a])ply  only  to  the  hymns  and  anthems 
sung  before  and  after  any  office  and  before  and  after 
a  sermon.  As  to  what  we  may  sing  in  all  the  other 
possible  places  there  is  no  restriction  whatever,  and  we 
are  left  perfectly  free  to  use  hymns  and  anthems 
chosen  from  anywhere. 

But  it  has  been  assumed  that  the  rubric  lays  down 
a  general  principle  which  applies  to  all  hymns  and 
anthems  introduced  anywhere  into  an  office  of  the 
Prayer  Book.  If  this  be  true,  then  certainly  there  never 
was  a  rubric  more  clumsily  and  inadequately  worded 
than  this  one.  Let  us  assume,  however,  that  the  rubric 
is  to  be  understood  as  laying  down  a  general  law  ap- 
plicable to  all  hymns  and  anthems  wherever  sung. 
And  first  with  regard  to  anthems.  It  permits  anthems 
in  the  words  of  Holy  Scripture.  This  certainly  legal- 
ises the  Ave  and  the  Bencdictiis  qui  venit,  among  other 
anthems  that  might  be  mentioned.  And  as  nine-tenths 
of  the  Introits,  Grails,  Tracts,  Offertories,  and  Com- 
munion anthems  of  the  Latin  missals  are  simply  pas- 
sages of  Scripture,  this  rubric  opens  to  us  all  these 
liturgical  treasures  and  allows  their  reintroduction  into 
the  Mass  as  in  the  days  of  old.  Then  the  permission  to 
sing  anthems  in  the  words  of  the  Book  of  Common 
Prayer  removes  all  question  as  to  the  legality  of  the 
use  of  the  Agnus  Dei.  Furthermore,  let  it  be  observed, 
that  the  rubric  has  no  word  of  prohibition  for  anthems 
which  are  not  in  the  words  of  Holy  Scripture  nor  in 


XXXVl  GlSNeRAL    INTRODUCTION. 

those  of  the  Prayer  Book.  Such  a  prohibition  was 
proposed  in  1883,  when  the  rubric  read  :  "Anthems  only 
in  the  words  either  of  Holy  Scripture  or  of  the  Book 
of  Common  Prayer,"  etc. ;  but  this  proposed  form  was 
not  adopted.  When  the  rubric  was  proposed  anew  in 
1886,  the  word  "only"  was  dropped.  So  that  those 
anthems  in  the  Latin  missal  which  cannot  come  under 
the  general  classification  of  "anthems  in  the  words  of 
Holy  Scripture  or  of  the  Book  of  Common  Prayer/' 
may  nevertheless,  be  introduced  into  the  services  of  the 
Prayer  Book  without  violating  any  word  of  the  rubric 
or  going  contrary  to  the  Church's  expressed  mind. 

But,  it  may  be  asked,  does  not  the  rubric  deprive  us 
of  the  liberty  heretofore  enjoyed  in  the  use  of  hymns, 
and  are  we  not  now  bound,  by  the  authority  of  the 
Prayer  Book  itself,  to  the  exclusive  use  of  the  hymns 
in  the  Hymnal?  Nothing  is  more  clear  than  that  the 
rubric  does  nothing  of  the  sort.  It  permits  hymns  to 
be  sung  which  are  set  forth  "by  the  authority  of  this 
Church."  The  action  of  the  General  Convention  is  un- 
doubtedly an  exercise  of  the  authority  of  this  Church, 
and  therefore  the  use  of  the  Hymnal  set  forth  by  the 
General  Convention  is  allowed  by  this  rubric.  But 
the  General  Convention  is  not  the  only  organ  by  which 
authority  is  exercised  in  the  Church's  name,  and  the 
rubric  does  not  say  "by  the  authority  of  the  General 
Convention,"  but,  "by  the  authority  of  this  Church," 
a  much  broader  statement.  The  Bishop  within  his 
diocese  gives  mission  and  jurisdiction  in  the  name  of 
the  Church,  and  he  who  is  so  commissioned  has  un- 
questionably the  authority  of  this  Church  to  exercise 
his  ministry  within  that  diocese.  So  also,  the  Bishop 
may  set  forth  prayers  and  offices,  and  such  prayers  and 


GENERAI,    INTRODUCTION.  XXXVll 

offices  come  to  each  clergyman  within  the  diocese  with 
the  authority  of  this  Church,  because  they  are  issued 
by  one  who  has  power  to  exercise  authority  in  the 
Church's  name.  So  surely,  if  the  Bishop  chooses  to  set 
forth  hymns  for  his  diocese,  in  addition  to  those  in  the 
Hymnal,  such  hymns  have  within  that  diocese  the 
authority  of  this  Church,  as  well  as  those  in  the 
Hymnal,  although  the  latter  may  possess  this  authority 
in  a  higher  degree.  And  therefore  this  rubric  not  only 
permits  the  use  of  the  Hymnal  set  forth  by  the  General 
Convention,  but  it  also  allows  the  use  of  any  Hymnal 
or  additional  hymns  which  the  Bishop  may  think  fit  to 
license  for  his  diocese ;  for  all  such  hymns  come  under 
the  general  designation  of  "Hymns  set  forth  and 
allowed  by  the  authority  of  this  Church." 

Granting  this,  there  is  the  further  question,  does 
not  the  rubric  by  permitting  the  use  of  hymns  "set 
forth  and  allowed  by  the  authority  of  this  Church," 
thereby  forbid  the  use  of  hymns  which  have  neither  the 
authorization  of  the  General  Convention  nor  of  the 
Bishop  of  the  diocese?  It  certainly  does  not.  There 
is  no  clause  in  the  rubric  prohibiting  the  use  of  hymns 
other  than  those  specified.  And  the  absence  of  such 
a  prohibitive  clause  is  no  mere  oversight ;  it  was 
observed  and  remarked  upon  when  the  rubric  was 
under  consideration.  And  that  it  was  intended  that 
there  should  be  no  such  prohibition,  is  perfectly  clear 
from  the  history  of  the  formulation  of  the  rubric.  As 
proposed  in  1883,  this  rubric  read:  "Hymns  may  be 
sung  before  and  after  every  Office  in  this  Book,  and 
also  before  and  after  Sermons ;  but  only  such  Hymns 
shall  be  used  in  this  Church  as  are  or  may  be  duly  set 
forth  and  allowed  by  the  authority  of  the  same;  and 


XXXVIU  GlCNRKAI,    JXTKODUCTION. 

Anthems  only  in  the  words  cither  of  Holy  Scripture 
or  of  the  Book  of  Common  Prayer."^^  Here  we  have 
clear  and  explicit  prohibition  of  all  hymns  other  than 
those  which  have  been  formally  authorized.  This 
rubric,  however,  was  not  adopted  in  1886,  but  in  its 
place  there  was  proposed  to  the  dioceses  our  present 
rubric  from  which  every  prohibitory  word  had  been 
omitted.  When  this  rubric  was  under  consideration  in 
the  House  of  Deputies  of  the  Convention  of  1886,  atten- 
tion was  drawn  to  the  absence  of  any  prohibition  of 
hymns  or  anthems  not  formally  authorized,  and  it  was 
proposed  to  amend  the  rubric  by  inserting,  after  the 
clause  "by  the  authority  of  this  Church,"  the  words, 
"and  none  other."  To  this  proposition  the  House 
refused  to  assent.  It  was  then  proposed  to  substitute 
the  prohibitory  rubric  proposed  in  1883,  cited  above. 
This  also  was  defeated.  Finally  it  Avas  moved  to  add 
at  the  end,  "and  no  other  hymns  or  anthems  shall  be 
sung  on  such  occasions."-*^  But  the  Deputies  were  firm 
in  their  resolve  to  admit  no  restriction  upon  the  tra- 
ditional liberty  in  this  matter,  and  refused  to  adopt  the 
additional  clause.  In  the  face  of  these  facts,  it  is  im- 
possible for  us  to  see  one  word  in  this  rubric  forbid- 
ding us  the  free  use  of  hymns  not  found  in  the  Hymnal. 
From  this  review  of  the  legal  history  of  hymns  and 
anthems  in  the  American  Church,  it  is  perfectly  clear, 
that  while  there  always  has  been  an  authorized 
Hymnal,  and  at  tim.es  as  many  as  three  authorized 
Hymnals,  there  never  has  been  any  legislative  enact- 
ment of  the  Church  making  the  use  of  a  particular 
Hymnal  obligatory  to  the  exclusion  of  all  others.  And 

*■  See  The  Book  Annexed,  as  set  forth  by  the  Convention  of  1883. 
^  See    The    Churchman,    Nov.    6th,    1886,    p.    594,    and    The    Living 
Church,  Oct.  26th,  i886,  p.    171. 


GRNT.KAL    INTRODUCTION.  XXMX 

indeed  the  General  Convention  could  not  impose  upon 
us  any  such  obHgation,  for  the  reason,  that  by  our 
present  constitutional  provisions,  if  any  formula  of 
public  worship  is  to  be  obligatory,  it  must  be  made  so 
by  being  incorporated  into  the  Book  of  Common 
Prayer,  the  only  document  of  public  worship  knowii  to 
our  Constitution.  Not  only  has  the  American  Church 
never  by  any  law  restricted  us  in  the  use  of  hymns  and 
anthems,  but  she  has  repeatedly  refused  to  take  any 
legislative  action  in  that  direction,  as  has  been  shown 
from  the  history  of  the  Canon  on  Church  Music  and 
of  the  rubric  in  the  Prayer  Book.  The  traditional 
liberty,  therefore,  enjoyed  in  England,  ever  since  the 
first  setting  forth  of  the  Prayer  Book,  is  still  ours  here 
in  this  country.  The  Parish  Priest  is  left  perfectly 
free,  so  far  as  the  general  law  of  the  Church  is  con- 
cerned, to  introduce  into  any  of  the  Prayer  Book  offices 
any  hymns  which  commend  themselves  to  his  judg- 
ment, always  provided  that  the  Bishop  does  not  inter- 
pose his  episcopal  authority  in  the  matter.  And  in  the 
exercise  of  this  discretion,  he  may  legitimately  restore 
to  their  proper  places  in  our  Mass  all  the  old  hymns 
of  the  missal,  as  well  as  its  anthems. 

VII.  Of  Prayers  and  Offices  additional  to  those  in  the 
Prayer  Book. 

By  the  introduction  of  the  musical  parts  of  the  Latin 
missal  much  has  already  been  done  to  restore  our  rite 
to  the  appearance  of  the  ancient  office.  But  there 
still  remain  the  paucity  of  holy  days  in  our  calendar, 
and  the  lack  of  appropriate  prayers  and  proper  offices 
for  the  many  occasions  of  penitence  or  of  thanksgiving 


xl  GENERAL    INTRODUCTION. 

which  occur.  Can  anything  be  done  lawfully  to 
remedy  this  liturgical  poverty?  Very  much  may  be 
done,  and  done  within  the  express  provisions  of  the 
Prayer  Book  itself.  The  revision  of  1892  has  been 
criticised  for  the  smallness  of  its  results,  and  yet  it 
added  to  the  Prayer  Book  one  rubric,  and  if  it  had  done 
nothing  more,  that  one  addition  is  sufficient  to  dis- 
tinguish this  revision  beyond  all  others  for  the  great- 
ness of  the  results  it  has  made  possible.  This  rubric 
reads  as  follows :  "For  Days  of  Fasting  and  Thanks- 
giving, appointed  by  the  Civil  or  by  the  Ecclesiastical 
Authority,  and  for  other  special  occasions  for  which 
no  Service  or  Prayer  hath  been  provided  in  this  Book, 
the  Bishop  may  set  forth  such  Form  or  Forms  as  he 
shall  think  fit,  in  which  case  none  other  shall  be  used." 
This  rubric  renders  possible  our  availing  ourselves  of 
all  the  liturgical  treasures  of  the  Church  Catholic. 
Observe  carefully  its  provisions :  ( i )  It  permits 
the  observance  of  holy  days  besides  those  prescribed 
by  the  Prayer  Book,  if  they  are  appointed  by  the  civil 
or  ecclesiastical  authority.  This  clearly  gives  a  Bishop 
authority  to  license  all  the  holy  days  of  the  old  calen- 
dars; (2)  It  permits  the  observance  of  other  special 
days  although  not  so  appointed.  Requiem  services, 
parochial  holy  days,  and  the  festivals  of  confraterni- 
ties and  of  Religious  Communities  would  be  among 
such  "other  special  occasions"  not  appointed  by  the 
ecclesiastical  authority;  (3)  It  recognizes  the  right  of 
the  Bishop  to  authorize  special  prayers  and  offices,  pro- 
vided such  forms  do  not  set  aside  any  service  or  prayer 
already  in  the  Prayer  Book;  (4)  In  drawing  up  such 
forms,  it  does  not  restrict  the  Bishop  to  the  uses  of 
materials  taken  from  the  Prayer  Book,  but  leaves  him 


GlvNCRAI,    INTRODUCTION.  xU 

free  to  prepare  such  forms  as  he  shall  think  fit.  So 
that  if  he  chooses  to  do  so,  he  may  restore  in  his 
diocese  all  the  offices  of  the  breviary,  missal,  pontifical, 
and  ritual  which  have  no  corresponding  offices  in  the 
Prayer  Book;  (5)  And  finally,  it  implies  very  clearly, 
that  if  the  Bishop  does  not  provide  forms  for  such 
special  occasions,  the  Parish  Priest  is  left  free  to  choose 
appropriate  forms,  for  it  says,  it  is  only  in  case  of  the 
Bishop  setting  forth  a  special  order  that  none  other 
shall  be  used.  In  distinct  contradiction  to  the  permis- 
sions of  this  rubric  were  the  restrictions  of  Canon  24 
of  Title  i.-^  This  Canon  required  the  use  of  the  Book 
of  Common  Prayer  not  only  at  the  usual  times,  but 
also  "before  all  sermons  and  lectures,  and  on  all  other 
occasions  of  public  worship,"  and  forbade  the  use  of 
'any  other  prayers  than  those  prescribed  by  the  said 
Book.'  Whatever  force  this  Canon  possessed  was  evac- 
uated by  the  adoption  in  1892  of  the  rubric  just  cited, 
so  that  nothing  remained  for  the  General  Convention  to 
do  but  to  remove  the  Canon  from  our  code,  which 
accordingly  was  done  in  1904.  The  exercise  of  the 
liberty  which  the  rubric  grants  to  the  Bishop  is  nothing 
more  than  the  jtis  liturgicnm  which  resides  in  him  by 
virtue  of  his  office.  And  if  in  the  use  of  that  authority, 
the  Bishop  should  set  forth  translations  of  the  Latin 
offices  additional  to  those  in  the  Prayer  Book,  he  would 
be  only  formally  restoring  offices  the  use  of  which  the 
Church  has  never  at  any  time  made  illegal.  It  is  cer- 
tainly worthy  of  note,  that  Sir  Archibald  Stephens 
(one  of  the  most  eminent  of  the  lawyers  who  took 
part  in  the  great  ritual  suits  in  England)  was  of  the 
opinion  that  for  those  functions  for  which  the  Prayer 

'^^  Digest,  1 90 1. 


xlii  GENF.RAI,    INTKODUCTION. 

Book  provides  no  liturgical  order  the  old  form  used 
before  1549  still  continues  in  force.  Speaking  particu- 
larly of  the  Consecration  of  Churches  for  which  the 
English  Prayer  Book  has  no  prescribed  order,  his 
words  are:  "The  ancient  form  of  consecrating  a 
church  as  used  before  the  reformation  still  continues 
in  force;  thus  by  stat.  21,  Hen.  viii,  c.  13,  for  limiting 
the  number  of  chaplains,,  one  reason  assigned  why  an 
archbishop  may  retain  eight  chaplains  and  a  bishop 
six  is  because  an  archbishop  or  bishop  'must  occupy' 
that  number  in  the  consecration  of  churches  [i.  e.  by 
the  old  Latin  rites].  But  the  archbishop  or  bishop 
is  left  to  his  own  discretion  to  alter  the  form  so  as  to 
bring  it  into  accordance  with  the  present  law  and  doc- 
trine of  the  Church."--  Our  American  Prayer  Book 
provides  an  order  for  the  Consecration  of  Churches, 
but  for  those  occasions  for  which  no  form  is  provided, 
(as  for  example,  the  laying  of  a  corner-stone,  the 
veiling  of  nuns),  the  principle  laid  down  by  Sir  Archi- 
bald Stephens  would  certainly  apply.  And  the  Bishop 
in  reviving  such  forms  would  also  be  acting  within 
the  clear  provisions  of  the  rubric  of  the  American 
Prayer  Book  itself. 

VIII.  Of  the  Coniinuancc  of  the  Ancient  Ceremonial. 

We  now  pass  to  the  consideration  of  the  ceremonies 
to  be  used  in  rendering  the  Prayer  Book  order  for  the 
celebration  of  the  Holy  Mysteries.  In  the  first  place, 
we  have  the  rubrics  of  the  office  itself,  and  they  are  of 
paramount  authority.  It  is  manifest,  hovv^ever,  that 
they  do  not  by  themselves  provide  sufficient  guidance, 

22  The  Book  of  Common  Prayer,  etc.,  with  Notes,  Legal  and  Histori- 
cal, i.,  p.  3Z7. 


GKNKRAI,    INTRODUCTION.  xliii 

and  that  further  (Hrections  must  be  obtained  by  refer- 
ence to  the  ancient  ceremonial  customs  of  the  Church. 
It  is  perfectly  clear  from  the  scanty  and  general  char- 
acter of  the  rubrics  of  1549,  that  a  knowledge  of  the 
traditional  mode  of  celebrating  was  pre-supposed  on 
the  part  of  the  Priest,  for  otherwise  their  few  directions 
would  have  been  unintelligible.  No  change  was  made 
by  that  book  in  the  accustomed  vestments  and  instru- 
menta  used  at  the  altar,  and  a  rubric  expressly  per- 
mitted the  continuance  by  the  clergy  of  the  old  cere- 
monial gestures :  "As  touching,  kneeling,  crossing, 
holding  up  of  hands,  knocking  upon  the  breast,  and 
other  gestures ;  they  may  be  used  or  left,  as  every  man's 
devotion  serveth  without  blame."  While  in  one 
instance  it  referred  the  Priest  to  the  text  of  the  Latin 
missal  even  for  the  words  he  was  to  use.  Thus  the  Pre- 
face of  Trinity  Sunday  reads  :  "That  which  we  believe 
of  the  glory  of  the  Father,  the  same  we  believe  of  the 
Son,  and  of  the  Holy  Ghost  without  any  difiference 
or  inequality,  whom  the  angels,"  etc.  The  continua- 
tion of  the  Preface  thus  indicated  is  nowhere  to  be 
found  in  the  book  of  1549,  the  only  ending  provided 
being  "Therefore  with  angels,"  etc.,  but  it  is  to  be 
found  in  the  Latin  missals.  So  that  the  Priest  was 
constrained  by  the  direction  of  the  Prayer  Book  itself 
to  turn  to  his  old  Latin  Mass  Book,  and  from  thence 
to  translate  the  words  which  were  necessary  to  com- 
plete the  Preface  appointed  for  one  of  the  chief  feasts, 
and  which  would  read :  "Whom  the  Angels  praise,  the 
Archangels  also,  together  with  the  Cherubin  and  the 
Seraphin;  all  of  whom  cease  not  day  nor  night  with 
one  voice  to  cry,  saying,  Holy,  holy,  holy,"  etc. 

That  those  of  the  clergy  who  still  held  the  old  Faith 


xHv  GENERAL    INTRODUCTION. 

would  thankfully  and  gladly  continue  to  celebrate  as 
had  been  their  wont — wearing  the  accustomed  vestures 
after  the  old  manner,  and  observing  all  the  old 
ceremonies — we  might  naturally  expect.  And  that, 
as  a  matter  of  fact,  they  did  so,  we  have  abundant 
contemporaneous  evidence.  The  case  of  Bishop  Bon- 
ner, the  Zurich  letters,  such  chronicles  of  the  time  as 
that  of  the  Grey  Friars,  and  the  many  efforts  made  by 
the  Bishops  of  the  new  learning  to  suppress  the  ancient 
ceremonial,  prove  conclusively  that  the  Priests  who 
still  remained  faithful  availed  themselves  of  the  per- 
mission so  explicitly  given  by  the  Prayer  Book  itself. 
Bucer  tells  us  expressly  that  the  Communion  Office  of 
1549  as  rendered  by  the  priests  was  'a  studied  represent- 
ation of  the  never-to-be-sufficiently  execrated  Mass.'  -■'' 
And  in  a  letter  to  Hooper  in  1550  he  writes,  "In  many 
places  the  Lord's  Supper  so  takes  the  place  of  the  Mass 
that  the  people  do  not  know  in  what  respect  it  differs 
from  it."  Even  in  Ireland,  the  Office  of  1549  was  ren- 
dered in  the  same  fashion.  The  notorious  John  Bale 
relates  that  at  Waterford,  "the  Communion  or  Supper 
of  the  Lord  was  there  altogether  used  like  a  popish 
Mass  with  the  old  apish  toys  of  antichrist  in  bowings 
and  beckings,  kneelings  and  knockings."-* 

The  proceedings  and  articles  of  visitation  of  those 
anxious  to  do  away  with  the  ancient  ceremonial,  and 
to  degrade  the  celebration  of  the  Holy  Mysteries  to  the 
level  of  the  Genevan  ordinance,  have  been  brought  for- 
ward as  if  they  proved  that  such  ceremonial  was  then 

^  Scripta  Anglicana,  p.  472. 

^  Gorham,  Gleanings,  201.  The  Vocacyon  of  Johan  Bale,  etc.,  fol. 
17.  For  both  of  these  references  I  am  indebted  to  Cuthbert  F. 
Atchley  in  his  Some  Remarks  on  the  Edwardian  Prayer  Book,  p.,  263. 
Vide  also  Foxe,  Acts  and  Monuments,  vol.  v.,  and  Dixon,  History  of 
the  Church  of  England  for  further  evidence. 


GENERAL    INTRODUCTION.  xlv 

contrary  to  the  law  of  the  Church,  But  the  only  thing 
they  really  prove,  apart  from  their  being  most  valuable 
evidence  as  to  the  continuance  of  that  ceremonial,  is  the 
heretical  pravity  of  their  authors.  It  must  be  remem- 
bered that  many  of  the  high-handed  proceedings  of 
these  Bishops  were  directly  in  the  teeth  of  what  was 
part  even  of  the  civil  law,  to  say  nothing  of  the  law  of 
the  Church.  Ridley  was  pulling  down  altars,  which 
were  expressly  required  by  the  first  Prayer  Book  then 
in  force ;  forbidding  Priests  to  say  Agnus,  although  the 
rubric  directed  that  "Where  there  are  no  clerks,  then 
the  Priest  shall  say  all  things  appointed  here  for  them 
to  sing;"-°  putting  out  candles,  although  they  were  re- 
quired by  the  Injunctions  of  1547;-*^  and  receiving  the 
Sacrament  in  his  hand,  when  the  Prayer  Book  directed 
it  to  be  received  in  the  mouth.-^  Proceedings  of  this 
kind,  encouraged  no  doubt  by  the  statesmen  of  the  day, 
there  were  in  abundance,  but  no  one  act  of  the  Church 
of  England  in  her  corporate  capacity  can  be  produced 
in  which  the  ceremonies  of  the  Mass  are  set  aside,  and 
a  new  mode  of  procedure  in  the  celebration  of  the  Holy 
Mysteries  directed.  And  therefore  we  take  it,  that  the 
ceremonial  in  use  prior  to  1549  is  to  be  continued  in 
rendering  the  offices  of  the  English  Book  of  Common 
Prayer,  except  in  so  far  as  it  is  precluded  by  the  order 
of  the  present  book. 

•^  This  rubric  seems  to  have  been  overlooked  by  Archbishop  Benson 
when  trying  to  save  the  "probity"  of  Ridley  in  his  judgment  in  the 
case  of  Read  v.  the  Bishop  of  Lincoln. 

^  Cardwell  reprints  (Documentary  Annals,  i.,  p.  63)  a  draft  of 
articles  "drawn  up  after  the  Act  of  Uniformity  had  passed  (Jan.  21, 
1549)."  in  which  the  clergy  are  directed  to  omit  in  the  readine  of  the 
Injunctions  of  1547  all  mention  "of  candles  upon  the  altar.  This 
draft,  however,  says  Archbishop  Benson  in  his  judgment  just  referred 
to,  "has  no  authorization.  ..  .the  lights  were  legal,  and  this  draft 
could  not  make  them  otherwise." 

^  Chronicle  of  the  Grey  Friars  of  London,  Camden  Soc,  p.  66. 


xlvi  GENERAL    INTRODUCTION. 

The  American  Church  is  historically  and  spiritually 
the  same  religious  body  which  in  colonial  days  was 
known  as  the  Church  of  England,  and  she  is  so  regarded 
both  by  the  present  Church  of  England  and  also  by  the 
laws  of  our  land.  In  the  General  Convention  of  1814 
it  was  formally  declared  that  the  Church  in  the  United 
States  "is  the  same  body  heretofore  known  in  these 
States  by  the  name  of  the  Church  of  England;  the 
change  of  name,  although  not  of  religious  principle  in 
doctrine  or  in  worship  or  in  discipline,  being  induced  by 
a  characteristic  of  the  Church  of  England  supposing 
the  independence  of  the  Christian  Churches  under  the 
different  sovereignties  to  which  respectively  their  alle- 
giance in  civil  concerns  belongs.  But  that,  when  the 
severance  alluded  to  took  place  and  ever  since,  this 
Church  conceived  of  herself  as  professing  and  acting 
on  the  principles  of  the  Church  of  England,  is  evident 
from  the  organizations  of  our  Conventions  and  from 
their  subsequent  proceedings,  as  recorded  in  the  Jour- 
nals." ^^  The  organic  identity  of  the  American  Church 
with  the  Church  of  England  in  colonial  da3^s  being 
established,  it  follows,  that  what  was  the  law  of  the 
Church  prior  to  the  war  of  the  revolution  continued  to 
be  the  law  of  the  Church  after  the  revolution,  except 
only  in  those  particulars  where  the  Crown  of  England 

^  "It  has  been  urged  that  this  declaration  cannot  constitute  a  law. 
It  is  not  relied  upon  as  the  enactment  of  a  law.  It  is  referred  to  as 
the  highest  evidence  of  what  the  body  in  which  legislative  power 
exists  thought  was  the  law.  It  was  the  renewal,  by  the  whole  Church, 
through  her  full  representative  organ  of  the  solemn  avowal,  oft  before 
announced,  that  we  are  one  with  the  Church  of  England;  one  in 
faith,  one  in  orders,  one  in  worship,  and  one  in  discipline,  with  no 
severance  but  what  has  sprung  from  substituted  political  relations.  In 
this  great  truth,  this  living  principle,  we  have  the  source  of  stability, 
the  mother  of  quietness,  the  sure  light  to  our  feet  in  the  search  for 
truth."  (Hoffman,  The  Ritual  Law  of  the  Church  1872,,  p.  46.  Cf. 
the  Introduction  to  his  Law  of  the  Church,  1859.) 


GENERAL    INTRODUCTION.  xlvii 

had  imposed  its  laws  upon  the  Church  in  matters  eccle- 
siastical and  spiritual,  for  "when  in  the  course  of  divine 
providence  these  American  States  became  independent 
with  respect  to  civil  government  their  ecclesiastical 
independence  [/'.  e.  of  the  English  government]  was 
necessarily  included ;"  *  and  except  also,  where  the 
Church  has  by  subsequent  legislation  formally  set  aside 
certain  enactments  of  the  old  ecclesiastical  law  of  Eng- 
land, or  practically  abrogated  them  by  other  provisions. 
Confining  our  attention  to  the  laws  governing  public 
worship,  it  is  manifest  that  while  the  American  Church 
has  made  alterations  in  the  Prayer  Book  as  used  in 
colonial  days,  and  has  rescinded  a  number  of  its  restric- 
tive and  prohibitory  rubrics  which  still  form  part  of 
the  ritual  law  in  England,  she  has  not  made  any  change 
in  the  traditional  principles  governing  the  ceremonial 
and  ornaments  of  divine  worship.  Indeed,  she  has  ex- 
pressly declared,  that  she  'is  far  from  intending  to 
depart  from  the  Church  of  England  in  any  essential 
point  of  worship.'  To  the  traditions  of  our  spiritual 
mother,  the  Church  of  England,  therefore,  we  must 
turn  if  we  would  learn  the  rules  which  ought  to  guide 
us  in  rendering  the  offices  of  our  American  Prayer 
Book. 

In  1874  an  effort  was  made  in  the  General  Conven- 
tion to  prohibit  definitely  the  elevation  of  the  Sacra- 
ment, (a  prohibition  which  stood  in  the  Prayer  Book 
of  1549,  but  which  the  Church  of  England  afterward 
expunged),  and  also  the  gesture  of  genuflection  which 
was  so  explicitly  permitted  by  the  Prayer  Book  of  1549 

*  "Without  affecting  the  unity  of  our  own  with  the  English  Church, 
we  are  at  liberty  to  discard  everything  which  has  only  the  authority 
of  Parliament  or  of  the  King."  (Hoffman,  The  Ritual  Law  of  the 
Church,  1872,  p.  4.) 


xlviii  GENERAL   INTRODUCTION. 

under  the  name  of  "kneeling."-**  A  majority  of  the 
members  of  the  Convention  were  under  the  impression 
that  there  were  priests  and  laymen  of  the  Church  who 
adored  the  outward  species  of  bread  and  wine  under 
the  supposition  that  what  they  saw  was  Christ,  and  that 
there  was  a  real  danger  of  this  and  kindred  errors 
proceeding  further  if  some  action  was  not  taken  to  pro- 
hibit the  ceremonial  gestures  by  which  this  monstrous 
worship  was  supposed  to  be  expressed.  Accordingly 
after  much  debate,  a  Canon  was  adopted  which  forbade 
"the  elevation  of  the  elements  in  the  Holy  Communion 
in  such  manner  as  to  expose  them  to  the  view  of  the 
people  as  objects  toiuards  which  adoration  is  to  be 
made."  "Bowings,  prostrations,  or  genuflections"  were 
prohibited  without  any  such  qualification  being  ex- 
pressed. If  indeed  there  were  persons  who  made  use  of 
the  gestures  mentioned  as  acts  of  worship  ofifered  to  the 
outwards  signs  in  the  Sacrament,  then  the  enactment 
of  the  Canon  had  ample  justification.  It  was  denied, 
however,  that  such  false  doctrine  was  held  by  any  one, 
or  that  there  was  need  of  the  prohibitions  of  the  Canon 
to  guard  against  the  danger  of  anyone  embracing  so 
absurd  an  error.  The  Bishop  of  Albany  in  his  Address 
to  his  diocese  did  not  hesitate  to  arraign  the  whole 
action  of  the  General  Convention  in  the  matter  as 
entirely  unnecessary  and  futile.  His  words  were :  "The 
regulation  of  ritual  .  .  .  was,  I  should  hope  at  least, 
hastily  bundled  into  a  crude  Canon  . . .  whose  telum  im- 
belli  is  aimed  at  an  error,  which  no  theologian,  even  in 
the  Roman  Church,  allows  that  he  holds ;  which  breaks 

^  So,  also  in  Bishop  Pilkington's  works,  we  have  the  same  use  of 
the  word:  "How  many  toys,  crossings,  blessings,  blowings,  knock- 
ings,  kneelings,  bowings,  have  we  to  consecrate  our  own  devices 
withal."  (Confutation  of  an  Addition,   Parker  Soc.  p.  498.) 


GENERAL   INTRODUCTION.  xlix 

the  spirit  if  not  the  letter  of  the  law  by  attempting  to 
rule  rubrical  matters  by  canon  and  doctrinal  questions 
by  the  vote  of  a  single  session  of  the  General  Conven- 
tion, and  by  depriving  a  Priest  of  the  right  of  trial  by 
his  peers ;  and  which,  I  believe,  no  Bishop  will  ever 
attempt  to  act  under,  or  ever  succeed  in  enforcing."  ^'* 
The  prophecy  of  Bishop  Doane  was  fulfilled  to  the  letter. 
The  unconstitutional  character  of  the  Canon  came  to  be 
generally  recognized,  the  acts  of  genuflection  and  eleva- 
tion were  not  abated,  and  no  legal  proceedings  were 
ever  attempted  by  those  who  would  fain  have  enforced 
the  provisions  of  the  Canon.  After  remaining  a  dead 
letter  for  thirty  years,  it  was  repealed  by  the  General 
Convention  of  1904.  Thus  was  removed  the  only  pro- 
hibitions touching  the  celebration  of  the  Mass  which 
have  ever  stood  in  the  statute  books  of  the  American 
Church,  and  which  curtailed  the  liberty  we  had  in- 
herited from  the  Church  of  England  in  matters  of 
ceremonial. 

IX.  Of  the  Influence  of  the  various  ceremonial  Uses 
in  the  compilation  of  the  Prayer  Book. 

In  proceeding,  in  the  next  place,  to  the  consideration 
of  what  was  the  ceremonial  practice  of  the  Church  of 
England  before  the  Prayer  Book  was  set  forth,  it  will 
be  well  to  remember  that  at  the  period  of  the  reforma- 
tion there  was  practically  liturgical  uniformity  (which 
is  compatible  with  diversity  in  minor  ritual  details) 
throughout  all  that  part  of  Europe  which  was  in  com- 
munion with  Rome.  The  Galilean  liturgy  had  been 
set  aside  in  the  time  of  Pepin  and  Charlemagne,  and 

'"Bishop   Doane,  Annual  Address,   Diocesan  Journal,    1875,   p.    11 1. 

D 


I  GENERAL   INTRODUCTION. 

the  Roman  liturg>%  with  some  features  borrowed  from 
the  suppressed  GalHcan  Hturgy, — notably  the  prayers 
between  the  Offertoriiim  and  the  Secreta — was  used 
ahnost  everywhere.^^ 

The  various  diocesan  rites  of  England  known  by  the 
names  of  Sarum,  York,  Bangor,  Hereford,  and  Lincoln, 
were  not  in  any  sense  distinct  liturgies,  but  simply 
"Uses"  of  this  composite  Roman  liturgy.  Their  dif- 
ferences were  chiefly  seen  in  their  variable  parts,  in 
the  ceremonial  details  of  High  Mass,  and  in  their 
colour-sequences;  but  in  their  liturgical  framework, 
in  their  general  underlying  ritual  principles,  and  in 
their  Canon  they  were  one  with  the  Uses  of  the  conti- 
nent. And  to  the  ordinary  observer  little  or  no  differ- 
ence would  be  apparent  between  a  Mass  as  said  in  the 
sixteenth  century  in  England  and  one  as  said  on  the 
continent,  or  as  said  at  the  present  day  in  the  parochial 
churches  of  the  Roman  obedience. 

Of  the  various  diocesan  rites  which  had  been  prev- 
alent, it  is  contended  by  a  few,  that  at  the  period  of  the 
reformation  the  Sarum  was  the  only  one  Use  through- 
out England,  all  the  others  having  been  set  aside ; 
that  the  Prayer  Book  is  founded  on  the  Sarum  books, 
which  were  the  only  ones  in  use  by  the  authority  of  the 
Church ;  and  therefore  that  Use  can  be  our  only  legiti- 
mate guide  in  all  matters  of  ceremonial. 

There  can  be  no  question  whatever  that  a  very  great 
part  of  the  Prayer  Book  is  a  translation,  more  or  less 
free,  of  liturgical  features  which  were  common  to  all 
the  English  Uses.    But  it  will  be  observed,  that  by  the 

''  For  a  very  interesting  treatment  of  the  origin  of  the  Roman  and 
Gallican  liturgies,  and  of  their  relation  to  one  another,  the  reader  is 
referred  to  the  Abbe  I^'Duchesne's  Origines  du   Ctilte   Chretien,   Paris, 


GENERAL   INTRODUCTION.  11 

Sarum  theory  it  is  contended,  that  of  all  these  English 
rites,  the  Sarum  books  alone  were  the  basis  for  the 
revision  of  1549.  Now  it  is  evident  that  this  statement 
is  not  proved  by  quoting  the  mere  dictum  of  modern 
writers.  If  it  is  true  that  the  Prayer  Book  is  a  revision 
of  the  Use  of  Sarum,  we  must  expect  to  find  not  only 
features  which  were  common  to  all  the  Uses,  but  very 
many  of  those  peculiarities  which  distinguished  Sarum 
from  the  other  rites.  Accordingly  we  have  been  told 
that  such  peculiarities  abound  on  every  page.  If  this 
be  so,  then  certainly  we  ought  to  find  them  in  the  Com- 
munion office.  But  it  is  just  here  that  their  absence  is 
most  conspicuous.  What  one  thing  in  the  text  or  rubrics 
of  the  Communion  Service  of  1549  can  be  regarded  as  a 
Sarum  peculiarity,  the  author  is  at  a  loss  to  know.  It 
has  been  said  that  the  Collect  for  purity  is  found  only 
in  the  Sarum  rite,  and  that  it  is  Sarum  only  in  the  con- 
nexion in  which  it  occurs.  The  accuracy  of  the  first 
part  of  this  statement  may  be  tested  by  opening  a 
Roman  missal  where  the  prayer  is  directed  to  be  said 
daily  in  the  Preparatio  ad  Missam,  and  is  the  Collect 
for  the  votive  mass,  Ad  posfulandam  gratiam  Spiritus 
Sancti.  How  its  position  can  be  regarded  as  a  Sarum 
peculiarity  is  not  easy  to  see,  since  by  the  Sarum  missal 
it  was  directed  to  be  said  in  the  sacristy  or  before  the 
Priest  came  to  the  altar,  but  by  the  rubric  of  1549  it 
was  to  be  said  "afore  the  midst  of  the  altar."  Then  it 
is  said  that  the  counting  of  the  Sundays  after  Trinity 
rather  than  after  Pentecost  is  Sarum.  But  this  was  no 
more  a  peculiarity  of  Sarum  than  it  was  of  some  of  the 
French  and  German  missals,  or  of  the  Dominican  mis- 
sal at  the  present  day,  in  which  the  Sundays  are  reck- 
oned in  the  same  way.    It  is  asserted  that  'the  calendar 


Hi  GENERAL   INTRODUCTION. 

(i.  e.,  of  the  English  Book)  is  Sarum  and  Sarum  only.' 
It  is  hard  to  understand  how  a  list  of  Saints'  Days, 
first  inserted  in  the  Prayer  Book  in  1561,  to  which  some 
names  were  added  in  1604  and  1662,  can  be  evidence 
that  the  Prayer  Book  of  1549  was  derived  from  the 
Sarum  books.  If  this  is  a  legitimate  mode  of  arguing, 
then  what  is  to  be  said  to  the  fact  that  in  1552  the 
revisers  of  the  second  book  of  Common  Prayer,  in  the 
reign  of  Edward  VL,  did  away  with  the  old  English  cus- 
tom of  the  people  going  up  to  the  altar  to  offer  their 
alms,  and,  to  use  the  words  of  the  learned  Canon  Sim- 
mons, "sanctioned  the  adoption  of  the  earlier  and  dis- 
tinctively Roman  practice  of  going  about  the  seats  to  re- 
ceive them?"  And  moreover,  what  is  to  be  said  to  the 
fact  that  in  1662,  when  the  manual  acts  were  restored  to 
the  Prayer  of  Consecration,  the  example  of  the  modern 
Roman  missal  was  followed,  which  directs  the  Priest 
to  take  the  bread  at  the  words  "he  took  bread,"  and  to 
take  the  chalice  at  the  words  "he  took  the  cup,"  instead 
of  the  old  English  missals,  all  of  which  agree  in  direct- 
ing the  Priest  to  take  the  bread  at  Qui  pridic,  etc.,  and 
the  cup  at  SimUi  modo,  etc.?  But  the  calendar  is  not 
Sarum  only.  The  presence  of  the  names  of  Saint  Evur- 
tius  (or  Enurchus)  and  the  Venerable  Bede  from  the 
York  calendar  is  sufficient  to  disprove  this  assertion. 
So  much  for  alleged  Sarum  peculiarities  in  the  Com- 
munion office. 

On  the  other  hand,  there  are  clear  and  unmistakable 
evidences  that  Uses  other  than  those  of  England  exer- 
cised no  small  influence  on  the  revision  of  1549.  How 
this  came  to  pass,  whether  directly  or  indirectly,  is  not 
known ;  the  fact,  however,  is  unquestionable.  For 
example,  the  saying  of  the  Lord's  Prayer  before  the 


GENERAL   INTRODUCTION.  liii 

Introit  is  not  found  in  any  of  the  English  rites.  It  is 
directed,!  however,  to  be  said  in  this  very  place  by  the 
ancient  statutes  of  the  Carthusians.  After  the  Confes- 
sion, "the  Priest  .  .  .  with  hands  joined,  inclining 
before  the  face  of  the  altar,  says  the  Lord's  Prayer. 
Then  he  kisses  the  altar,  and  signs  himself,  and  then 
going  to  the  book  he  says,  or  listens  to  the  Introit. "^- 
Compare  this  with  the  rubric  of  1549:  "The  Priest 
standing  humbly  afore  the  midst  of  the  altar,  shall  say 
the  Lord's  Prayer  with  the  Collect."  "Then  shall  he 
say  a  Psalm  appointed  for  the  Introit."  In  all  the  Eng- 
lish missals,  as  in  the  Rouen  missal,  the  anthem  at  the 
beginning  of  Mass  is  called  the  Officmm  Misscc;  the 
name  Introitus  was  confined  to  the  rites  on  the  con- 
tinent.   Yet  the  Prayer  Book  adopted  the  latter  term. 

The  words  of  institution  in  the  Prayer  of  Consecra- 
tion agree  neither  with  Scripture  nor  with  the  words 
of  institution  in  the  old  Canon ;  they  are,  however,  very 
like  those  in  the  Mozarabic  liturgy. 

The  order  of  the  preparation  of  the  people  for  Com- 
munion is  utterly  unlike  anything  that  was  in  use  in 
England.  Curiously  enough,  however,  it  corresponds 
very  closely  with  the  order  prescribed  in  the  Agenda 
of  the  diocese  of  Paderborn.  The  copy  from  which 
the  quotation,  here  given  in  the  foot-note,  is  made  is 
an  edition  of  1602,  but  it  undoubtedly  represents  the 
ancient  traditional  use  of  that  diocese.  This  order,  like 
our  own,  consists  of  an  Exhortation,  then  a  general 

^Martene,  De  Ant.  Eccl.  Kit.,  t.  i.,  p.  595.  In  a  LicKe  missal  the 
Lord's  Prayer  is  directed  to  be  said  before  the  Introit  in  behalf  of 
the  dead:  "Tunc  accedens  ad  altare  ipsum  osculando  et  librurn; 
deinde  pro  peccatis  et  negligentiis  et  fidelibus  defunctis  dicat,  Pater 
noster.  Adjittorium  nostrum  in  nomine  Domini  qui  fecit  celum  et 
terrain,  Sit  nomen  Domini  henedictum  ex  hoc  nunc  et  usque  in 
ScBculum.  Sequitur  introitus  missae  (Missale  ad  usum  Ecclesiae 
Leodiensis,   1504.) 


liv  GENERAL   INTRODUCTION. 

Confession,  followed  by  the  Absolution,  And  like  our 
own  the  Priest  is  directed  to  say  the  Confession  kneel- 
ing with  the  people.^^ 

The  peculiar  use  of  the  word  "Post-Communion"  is 
noteworthy.  In  all  the  English  missals  it  is  the  name 
given  to  the  prayer  said  just  before  Ite,  inissa  est,  but 
in  the  Prayer  Book  of  1549  it  is  given  to  the  anthem 
which  is  called  Communio.  This  was  not  an  oversight, 
for  Innocent  III.  makes  precisely  the  same  use  of  the 
word,^*  and  Durandus  tells  us  that  it  was  so  used  by 
many.^^  Finally  the  Blessing  by  the  Priest  at  the  end 
of  the  Mass  was  a  feature  found  in  none  of  the  English 
missals.  It  was  first  introduced  into  some  of  the  Uses 
of  the  continent,  from  whence  it  passed  into  England, 
and  was  at  length  placed  in  the  Prayer  Book  when  it 
was  first  set  forth.  So  that  while  there  are  many  fea- 
tures in  the  Communion  service  of  1549  which  are 
clearly  derived  from  sources  not  English,  there  is  not  so 
much  as  a  single  Sarum  peculiarity  discernible.  The 
other  offices  of  the  Prayer  Book  will,  upon  examina- 
tion, yield  still  more  conclusive  evidence  that  the  revi- 
sion of  1549  did  not  confine  its  attention  to  the  Sarum 
books,  or  even  to  the  Uses  of  England. 

^  "In  Missa,  vel  post  Missam,  retentis  tamen  paramentis  et  vestibus 
sacris;  vel  si  non  celebravit  indutus  superpelliceo  ac  stola,  accensis 
cereis  venerabili  Sacramento  in  altari  relicto,  convertat  se  ad  populum 
communicandum,   illumque   exhortetur   modo   subsequenti." 

[Here   follows   a  long  exhortation   in   German.] 

"Absoluta  exhortatione,  jubente  sic  Pastore  genuflexo  signabit  se 
signo  crucis,,  et  prsecunte  verbis  Sacerdote  dicat  generalem  con- 
fessionem.     Moneat  ergo  Sacerdos,  Sag  mir  nach." 

[The  Confession  is  said  in  German.] 

"Pastor  subjungat. 

"Misereatur  vestri  omnipotens  Deus,  et  dimissis  omnibus  pcccalis 
vestris,  perducat  vos  cum  omnibus  siiis  Sanctis  ad  vitam  (Eternam. 

"Deinde  conversus  ad  altare  inclinet  se  profunde  ante  venerabile 
Sacramentum,  cuius  particulam  in  patena  aut  calice  manu  una 
ostendat  omnibus,  etc.  (Agenda  Ecclesice  Paderbornensis,  1602,  pp. 
109-113.) 

_  The  same  order  of  Communion  is  prescribed  in  the  Liber  OfUcialis 
sive  Agenda  S.  Ecclesia-  Treverensis,  1574,  pp.   106-110. 

^De  Sacro  Altaris  Mysterio,  lib.  vi.,  cap.   10. 

*'^  Rationale,  lib.  iv,,  cap.  56. 


GENERAIv   INTRODUCTION.  Iv 

As  to  the  other  statement,  that  at  the  period  of  the 
reformation  the  Sarum  was  the  one  ritual  Use  through- 
out England,  if  it  is  true,  then  it  would  seem  that  we 
were  bound,  at  least  historically,  to  take  that  Use  as 
our  only  legitimate  guide  in  all  matters  of  ceremonial. 
But  it  is  true  that  Sarum  had  displaced  all  the  other 
diocesan  rituals  ?  It  is  of  no  use  whatever,  in  proof  of 
the  statement  that  it  had  done  so,  to  adduce  evidence 
going  to  show  that  the  text  of  the  Sarum  books  was 
used  in  dioceses  other  than  Salisbury,  unless  it  can  also 
be  shown  that  the  adoption  of  these  books  necessarily 
implied  the  adoption  of  the  Sarum  ceremonies,  which  is 
the  only  question  of  practical  interest  to  us,  as  we  now 
are  bound  to  the  use  of  the  text  of  the  Book  of  Com- 
mon Prayer.  And  this  is  precisely  what  cannot  be 
shown.  Indeed  we  know  positively  upon  the  testimony 
of  no  less  an  authority  than  the  author  of  the  Defenso- 
riiim  Directorii  ad  usnm  Sarum,  that  outside  of  the 
diocese  of  Salisbury  little  or  no  attention  was  paid  to 
the  ceremonies  of  Sarum  even  by  those  who  used  the 
Sarum  books.  He  tells  us  that  "in  the  Sarum  ordinal 
there  are  two  kinds  of  rubrics.  Some  are  general 
rubrics,  which  are  put  in  the  books  to  teach  us  how  the 
antiphons  and  responds  are  to  be  said,  and  how  the 
memorials  are  to  be  dealt  with,  and  such  rubrics  as 
every  one  in  holy  orders  is  bound  to  observe.  Other 
rubrics  are  ceremonial,  and  they  only  bind  the  clerks  of 
the  Church  of  Sarum,  and  all  those  who  have  of  their 
own  free-will  bound  themselves  to  keep  such  cere- 
monies, and  none  others."  Further  on  he  proves  this 
statement  by  citing  the  cases  "of  the  venerable  men 
and  fathers,  the  canons  of  St.  Paul's  Church,  London, 
who  observe  the  whole  divine  office  in  singing  and  read- 


Ivi  GKNICRAL    INTRODUCTION. 

ing  according  to  the  use  of  the  Church  of  Sarum.  But 
caring  nothing  about  the  ceremonies  and  observances 
of  the  same,  they  keep  the  ancient  observance  used  in 
the  Church  of  St.  Paul  from  the  very  beginning."^® 
From  this  testimony  of  the  Dcfcnsormrn,  "there  can  be 
no  question,"  says  Mr.  St.  John  Hope,  "that  whatever 
may  be  said  in  favour  of  the  Sarum  offices  having  been 
adopted  before  the  reformation  throughout  the  province 
of  Canterbury,  the  Sarum  ceremonies,  and  of  course 
the  Sarum  rule  of  colours,  were  confined  to  the  diocese 
of  Salisbury,  the  other  dioceses  using  their  own  cere- 
monial rubrics  and  colour-sequences."^^ 

Until,  therefore,  the  advocates  of  the  Sarum  theory 
have  discovered  the  legislative  act  of  the  church  con- 
stituting the  ceremonial  of  Sarum  the  one  Use  of  Eng- 
land, or  adduced  more  evidence  than  thus  far  they 
have  been  able  to  do,  for  the  alleged  predominance  of 
the  Sarum  ceremonies,  we  must  continue  to  doubt  their 
assertion  that  at  the  period  of  the  reformation,  'the 
Sarum  was  the  only  one  Use  throughout  the  whole  of 
England,'  and  also  continue  to  believe  in  the  accuracy 
of  the  historical  statement  which  the  Prayer  Book  of 
1549  itself  makes,  that  "Heretofore  there  hath  been 
great  diversity,  in  saying,  and  singing  in  churches 
within  this  realm,  some  following  Salisbury  Use,  some 
Hereford  Use,  some  the  Use  of  Bangor,  some  of  York, 
and  some  of  Lincoln ;  now  from  henceforth,  all  the 

s«  Printed  in  The  Tracts  of  Clement  Maydstone,  H.  B.  Soc,  1894,  pp. 
6,    15. 

^  On  the  English  Liturgical  Colours.  St.  Paul's  Eccl.  Soc.  vol.  ii.  It 
ought  to  be  remembered  that  we  here  in  the  IJnited  States  were 
subject,  in  colonial  days,  to  the  diocese  of  London;  so  that,  if  we  are 
liistorically  bound  up  to  the  observance  of  the  ceremonies  of  any 
one  of  the  English  Uses,  that  one  must  be  the  Use  of  St.  Paul's 
London.  But  it  was  just  our  mother  Church  of  London,  as  Clement 
Maydstone  tells  us,  "which  cared  nothing  for  the  ceremonies  and  observ- 
ances of   Sarum." 


GENERAL    INTRODUCTION.  Ivii 

whole  realm,  shall  have  but  one  Use."  The  Act  author- 
izing the  Prayer  Book  of  1549  bears  even  more  explicit 
witness  to  the  great  and  increasing  diversity  of  cere- 
monial usage  then  prevalent  and  to  the  absence  of  any- 
thing like  uniformity:  "Where  of  long  time  there  has 
been  had  in  this  realm  of  England  and  in  Wales  divers 
forms  of  common  prayer,  commonly  called  the  service 
of  the  Church,  that  is  to  say  the  Use  of  Sarum,  of 
York,  of  Bangor,  and  of  Lincoln,  and  besides  the  same 
tiow  of  late  much  more  divers  and  sundry  forms  and 
fashions  have  been  used  in  the  Cathedral  and  parish 
churches  of  England  and  Wales,  as  well  concerning 
the  Mattins  or  Morning  Prayer,  and  the  Evensong,  a? 
also  concerning  the  Holy  Communion  commonly  called 
the  Mass."^^  From  such  unimpeachable  witness  it  is 
clear  that  the  variety  of  ceremonial  observances  which 
had  prevailed  in  the  use  of  the  breviary  and  missal  con- 
tinued without  interruption  until  1549  and  was  on  the 
increase.  Then  the  Prayer  Book  was  set  forth,  which  no 
doubt  was  expected,  at  least  by  the  more  Catholic  of  the 
revisers,  to  blend  and  unify  the  various  rites  into  one 
general  Use.  No  one,  therefore,  of  the  ancient  Uses 
can  have  any  exclusive  claim  over  the  others  to  be  our 
only  legitimate  guide  in  all  matters  of  ceremonial.  And 
in  order  to  gain  an  adequate  knowledge  of  the  ancient 
liturgical  customs  of  the  Church  all  the  various  dio- 
cesan Uses  of  England  must  be  taken  into  considera- 
tion, for  all  were  on  an  equal  footing,  no  one  having 
ever  been  exclusively  adopted  by  the  Church.^* 

**  Gee  and  Hardy,  Documents,  etc.,  p.  358. 

*"  Very  little  attention  has  thus  far  been  given  to  the  prevalence  of 
the  monastic  Uses  in  England.  Most  of  the  Religious  Orders  were 
foreign  importations,  and  many  of  them  held  the  cure  of  souls.  Did 
these  priests  use  their  monastic  missals  in  the  churches  in  which  they 
ministered?     Were  a<iy  of  these  missals  according  to  the   Roman  use. 


Iviii  GENERAL    INTRODUCTION. 

In  proceeding-  with  this  study,  careful  attention  must 
be  given  to  what  was  the  actual  ceremonial  practice 
and  a  too  implicit  confidence  must  not  be  placed  in  the 
mere  letter  of  the  rubrics,  for  in  some  instances  these 
rubrics  were  notoriously  untrustworthy.  To  take  for 
example  the  Sarum  books,  Clement  Maydestone  writ- 
ing in  the  beginning  of  the  fifteenth  century  tells  us 
in  the  Defcnsorium  that  both  the  text  and  rubrics  of 
the  modern  Sarum  books  were  most  corrupt.  He  criti- 
cises them  with  such  expressions  as  these :  "this  rubric 
is  altogether  false;"  "this  rubric  contains  a  manifest 
falsehood ;"  "this  one  is  to  be  rejected ;"  "see  how  this 
word  nisi  changes  the  whole  sense  of  the  ordinal,  and 
brings  in  no  end  of  blunders,"  so  he  goes  on  until  at 
length  he  exclaims :  "It  is  indeed  marvellous,  how 
great  blindness  has  befallen  the  Church  of  Sarum, 
which  was  wont  to  be  the  bright  and  shining  light  of 
all  England."  "Such  blind  guides,"  says  the  learned 
Dr.  Legg,  "in  the  matter  of  ritual  had  the  Sarum  books 
become  in  the  fifteenth  century,  and  it  is  to  this  age  or 
later  that  most  of  the  printed  copies  of  the  Sarum 
missal  belong.  The  rubrics  of  this  book  have  been 
treated  of  late  years  in  England  with  almost  supersti- 
tious reverence,  and  regarded  as  of  authority  little  in- 
ferior to  that  of  the  New  Testament.  Yet  it  now  ap- 
pears on  Clement  Alaydestone's  evidence,  that  these 
rubrics  are  exceedingly  corrupt."*"  And  even  where 
the  rubrics  of  the  missal  and  of  the  ceremonial  books 

although  perhaps  bearing  the  name  of  the  Order  which  had  adopted 
it  as  its  own?  Blunt  says,  "For  about  a  hundred  and  fifty  years  before 
the  Prayer  Book  era  there  was  some  displacement  of  the  Sarum  Use 
by  Roman  customs  in  monasteries,  monastic  churches  (though  not  at 
Durham),  and  perhaps  in  parish  churches  served  by  monastic  clergy." 
(The  Annotated  Prayer  Book,  ed.  1883,  p.  3.)  He  gives  no  authority 
for  his  statement. 

*"  Notes  on  the  History  of  the  Liturgical  Colours,  Trans,  of  the  Si; 
Paul's  Eccl.  Soc,  vol.  i.,  p.  iii.,  p.  120. 


GENERAL,   INTRODUCTION.  Hx 

are  certainly  reliable,  they  are  often  of  a  general  and 
vague  character,  and  like  those  in  our  Prayer  Book 
clearly  imply  upon  the  part  of  the  Priest  a  knowledge 
derived  either  from  traditional  practice,  or  from  books 
which  thus  far  have  not  been  made  public.  It  is  very 
evident  from  the  incidental  notices  by  writers  of  the  six- 
teenth century,  that  many  ceremonies  were  lawfully 
observed  by  the  Priest  at  the  altar  concerning  which 
the  missals  are  altogether  silent.  Thus  for  example  it 
has  been  supposed  that  a  Blessing  by  the  Priest  at  the 
end  of  Mass  was  unknown  in  England  until  the  Prayer 
Book  prescribed  it.  This,  however,  was  not  the  case. 
The  custom  (as  has  been  intimated)  had  already  passed 
into  England  from  the  continent  where  it  originated, 
and  although  not  prescribed  by  any  one  of  the  English 
missals,  was  not  on  that  account  regarded  as  an  unlaw- 
ful addition.  For  in  the  explanation  of  the  ceremonies 
of  the  Mass  prepared  for  the  Convocation  of  1543  it  is 
referred  to  as  a  perfectly  legitimate  custom :  "The 
Priest  gives  us  at  our  departure  sometimes  the  Bene- 
diction in  the  name  of  the  whole  Trinity."**^  Contem- 
poraneous evidence,  therefore,  as  to  what  was  the  cere- 
monial in  actual  use  in  England,  will  often  be  quite 
as  valuable,  and  in  some  cases  more  valuable,  than 
the  rubrics  of  the  liturgical  books.  It  is  because  this 
principle  has  been  overlooked,  that  such  statements 
have  been  made,  as,  that  in  England  the  psalm  Jiidica 
me  was  not  said  at  the  altar;  that  there  were  no  genu- 
flections in  the  creed  or  in  the  Canon ;  that  the  last 
Gospel  was  not  said  at  the  altar,  and  many  like  asser- 
tions— all  of  them  quite  contrary  to  what  was  the  actual 
practice. 

**  Ceremonies  to  be  used  in  the  Church  of  England,  See  Collier's  Eccl. 
History,  ed.   J852,  vol.  v.,  p.    117. 


Ix  GrCNUKAL    INTRODUCTION. 

X.  Of  Ceremonial  restoration. 

There  being  no  evidence  whatever  that  the  Saruni 
or  any  one  ceremonial  Use  of  England  had  displaced 
all  the  others  previous  to  the  setting  forth  of  the  Prayer 
Book,  a  Priest  in  rendering  the  offices  of  the  Prayer 
Book  may  legitimately  adopt  the  ceremonies  of  the 
Use  which  in  his  judgment  seems  to  have  the  highest 
claim  upon  his  observance.  But  while  such  a  course  is 
historically  defensible,  every  one  will  agree  that  the 
revival  of  the  diversity  of  usage  prevalent  before  i549 
is  most  undesirable.  We  have  already  no  lack  of  litur- 
gical variety,  diocesan  and  parochial,  without  our  con- 
tributing anything  further.  It  would  seem,  therefore, 
to  be  the  wisest  course,  to  retain  those  ceremonies 
which  were  required  by  the  English  Canon  law,  or 
were  common  to  all  the  English  Uses,  and  which  have 
survived  in  actual  practice  throughout  the  West.  And 
where  the  Prayer  Book  has  adopted  features  from  the 
Uses  of  the  continent,  to  turn  to  those  Uses,  as  far  as 
possible,  for  the  ceremonial  mode  of  rendering  these 
particular  parts,  rather  than  to  adapt  to  them  cere- 
monial of  our  own  devising,  which  may  be  congruous, 
but  which  is  quite  as  likely  not  to  be. 

In  this  work  of  ceremonial  synthesis  no  student  can 
afford  to  ignore  the  missal  of  Pius  V.,  and  the  many 
commentaries  thereon.  As  has  been  said  already,  there 
is  no  fundamental  difference  in  any  liturgical,  cere- 
monial, or  doctrinal  point  between  it  and  the  missalg 
of  England,  except  that  the  latter,  never  having  been 
subjected  to  revision,  contain  all  the  medieval  accre- 
tions which  were  wisely  set  aside  by  the  former.  And 
the  revision  of  the  missal  under  Pius  V.  did  not  origin- 


GENERAL    INTRODLCTION.  Ixi 

ate  a  new  and  peculiarly  Roman  ceremonial,  as  some 
seem  to  think.  It  was  an  effort,  and  a  successful  effort, 
to  bring  unity  out  of  diversity,  to  purge  the  text  of 
the  missals  of  much  that  was  unworthy,  to  simplify 
the  ritual  by  cutting  away  the  local  exuberances  of 
medievalism,  and  to  arrange  and  codify  by  explicit 
rubrics  the  ceremonial  of  the  Mass,  much  of  which  up 
to  that  time  had  been  left  to  unwritten  custom.*-  So 
that  while  we  miss  in  the  Roman  missal  this  or  that 
feature  found  in  one  or  the  other  of  the  English  mis- 
sals, we  shall  look  in  vain  for  one  important  ceremony 
which  was  not  practised  in  England  at  the  time  the 
Prayer  Book  was  set  forth.  Invaluable  results  have 
been  obtained  in  recent  years  by  antiquarian  research 
into  the  liturgical  customs  of  old  England,  and  many 
long-forgotten  ceremonies  have  been  brought  to  light. 
These  are  held  up  to  us  by  some,  who  bid  us  to  see  how 
altogether  different  were  the  rites  and  ceremonies  of 
England  from  those  of  Rome,  and  how  unique  was 
England  in  all  her  ways.  The  answer  is  simple  enough. 
These  antiquated  customs  were  never  the  peculiar 
property  of  the  Church  of  England.  When  they  were 
in  vogue  in  England  they  were  also  being  observed  in 

*"  But  we  have  been  told  that  the  Ritus  of  this  missal  was  drawn 
from  the  Ordo  Missae  of  John  Burckard  and  that  he  was  a  very  dis- 
reputable man,  being  described  by  a  contemporary  as  7'xlissimus.  But 
what  of  that?  More  than  one  of  the  compilers  of  the  Prayer  Book 
have  been  characterized  by  epithets  no  less  opprobrious,  and  the 
witness  may  be  true;  but  we  do  not  on  that  account  consider  their 
liturgical  labours  as  beneath  our  notice,  or  think  one  whit  less  of  the 
Book  of  Common  Prayer  which  they  produced.  The  learned  Dr.  I,egg, 
however,  does  not  think  that  Burckard  was  exclusively  responsible 
for  the  Ritus.  He  says:  "It  has  often  been  said,  with  more  or  less 
authority,  that  this  Ordo  Missae  of  Burckard  is  the  source  of  the 
Ritus  Celebrandi  prefi.xed  to  the  Plan  edition  of  the  Roman  Mass 
book.  Pierre  Le  Brun  goes  so  far  as  to  say  that  Burckard  is  copied 
almost  word  for  word.  There  is  some  exaggeration  here;  for  this 
statement  can  be  easily  disproved  by  any  close  examination  of  the 
two  documents.  But  they  are  allied,  and  it  would  seem  likely  that 
the  idea  of  the  Ritus  Celebrandi  was  borrowed  directly  from  Burckard." 
(Tracts  on   the  Mass,   H.    B.    Soc,   p.   xxvi.) 


1X11  GIJNEKAL    INTRODUCTION. 

Other  parts  of  the  West  where  they  originated.  It  must 
be  remembered  that  the  Church  of  England  had  no 
more  an  independent  liturgical  and  ceremonial  tradition 
than  she  had  an  independent  tradition  of  faith.  She 
ever  recognized  herself  as  being  part  of  the  great  body 
of  Western  Christendom,  and  all  its  worship  as  well 
as  its  faith  was  hers.  So  that  there  is  yet  to  be  found 
a  single  ceremony  observed  in  England  prior  to  the 
setting  forth  of  the  Prayer  Book  which  was  not  also 
observed  somewhere  beyond  the  Channel  from  whence 
England  had  received  it. 

In  the  course  of  time  many  customs  and  ceremonies 
were  allowed  to  fall  into  oblivion  or  were  formally 
abolished  both  in  England  and  on  the  Continent,  no 
doubt  for  the  reason  that  they  no  longer  ministered 
to  edification.  We  shall,  therefore,  act  wisely,  if  in  the 
work  of  ceremonial  restoration  we  accept  the  judgment 
of  the  West  and  make  no  attempt  to  put  in  practice 
again  any  ceremony  (however  much  it  may  commend 
itself  to  our  antiquarian  tastes)  which  the  wisdom  of 
both  England  and  Rome  has  permitted  to  fall  into 
general  desuetude  out  of  consideration  for  'the  diversity 
of  times  and  men's  manners.' 

The  following,  then,  are  the  principles  which  have 
been  adhered  to  throughout  this  work  :  ( i )  That  the 
rubrics  of  the  Prayer  Book  are  binding  in  foro  con- 
scienticc;  (2)  That  our  Communion  Office  is  lacking 
in  no  necessary  sacrificial  feature;  (3)  That  the  Priest 
is  at  liberty  to  make  acts  of  private  devotion  during  the 
Mass ;  (4)  That  anthems  and  hymns  may  be  freely 
introduced  into  the  service,  and  that  there  is  no  restric- 
tion as  to  the  words  of  such  anthems  and  hymns:  (5) 
That  the  ancient  ornaments  and  ceremonial  In  use  prior 


GKNl'KAL    INTRODUCTION.  Ixiii 

to  1 549  are  to  be  continued,  except  in  so  far  as  liicy  have 
been  set  saide  by  the  express  provisions  of  our  present 
Prayer  Book;  (6)  That  these  ornaments  and  this  cere- 
monial may  be  ascertained  from  the  ancient  body  of 
Enghsh  Canon  law,  from  the  books  of  the  various 
diocesan  Uses,  and  from  contemporaneous  documents 
bearing  evidence  to  the  actual  practice  of  the  Church 
of  England,  from  which  the  American  Church  has  de- 
rived her  faith  and  orders;  (7)  That  where  features 
have  been  adopted  by  the  Prayer  Book  from  rites  other 
than  the  English,  the  ceremonial  of  those  rites  is  to  be 
followed  in  these  particulars;  (8)  That  where  a  cere- 
mony not  prescribed  by  the  Prayer  Book,  has  also  been 
allowed  to  fall  into  desuetude  throughout  the  West,  it 
is  not  to  be  revived ;  (9)  That  for  ceremonial  details 
the  judgment  of  the  liturgical  and  ceremonial  writers 
who  are  recognized  authorities  is  to  be  taken  rather 
than  individual  surmisings. 

XII.  Of  the  Ornanicnts  Rubric. 

In  mentioning  the  sources  of  information  for  the 
study  of  the  Church's  ceremonial,  we  make  no  refer- 
ence to  the  so-called  "Ornaments  Rubric."  It  stands 
in  the  English  Prayer  Book,  but  was  never  given  a 
place  in  our  American  book,  and  for  its  absence  we 
need  have  no  regrets.  For,  to  say  nothing  of  its  seem- 
ingly erastian  character  in  referring  the  clergy  to  the 
authority  of  parliament  for  guidance  as  to  the  orna- 
ments to  be  used  in  divine  worship,  it  is  evidently  a 
piece  of  restrictive  legislation  which  we  can  very  well 
spare.  It  must  be  remembered  that  the  law  governing 
the  ornaments  of  the  Church  was  to  be  found  in  the 
body  of  canon  law  and  in  the  various  liturgical  books. 


Ixiv  GENERAL    INTRODUCTION. 

The  ornaments  thus  prescribed  had  never,  by  any  act 
of  the  Church  of  England,  been  set  aside  and  made 
illegal,  unless  we  regard  the  Prayer  Book  of  1552  (in 
which  the  Mass  vestments  were  forbidden)  as  being 
an  authoritative  document  of  the  Church,  as  some  few 
have  thought.  But  even  in  that  case,  it  is  certain  that 
the  prohibitions  of  that  book  were  annulled  in  the  reign 
of  Mary,  and  all  the  ornaments  restored  to  their  old 
legal  status.  Accordingly,  the  Ornaments  Rubric,  which 
first  appeared  in  the  Act  of  Uniformity  of  1559,  did  not 
undertake  to  enact  the  use  of  the  ornaments  as  if  be- 
fore that  they  had  been  without  authority.  On  the  con- 
trary, it  explicitly  recognized  their  already  existing 
legal  status  in  directing  that  they  "shall  be  retained ;" 
but — and  here  is  the  important  enactment  of  the 
rubrics — it  laid  down  the  rule  that  the  ornaments 
retained  were  to  be,  not  all  those  in  use  in  times  past, 
but  those  that  had  been  allowed  "by  the  authority  of 
Parliament  in  the  second  year  of  the  reign  of  King 
Edward  the  Sixth."  The  rubric  is  clearly  restrictive 
in  its  character,  confining  the  number  of  ornaments  to 
those  permitted  by  the  civil  law  in  a  certain  year.  In 
a  word,  it  sets  up  a  legal  fence,  the  second  year  of 
Edward  VI,  beyond  which  the  clergy  of  the  Church 
of  England  may  not  lawfully  pass. 

It  is  not  necessary  that  we  should  stop  to  consider 
whether  the  rubric  refers  to  the  year  1548  or  1549. 
Much  has  been  said  on  both  sides.  If  the  reference  is  to 
the  year  1548  then  it  would  seem  that  all  the  ancient 
ornaments  of  the  Church  are  allowed  except  those 
that  had  been  forbidden  by  the  Injunctions  of  1547, 
which  Injunctions,  some  few  think,  could  claim  parlia- 
mentary authority.    In  which  case,  reliquaries,  shrines, 


GENERAL    INTRODUCTION.  Ixv 

and  lights  before  images  and  pictures,  are  the  only 
ornaments  the  use  of  which  has  been  abrogated.  But 
if  the  reference  is  to  the  first  Act  of  Uniformity,  in 
1549,  (and  this  seems  to  the  writer  the  more  probable 
interpretation),^^  and  only  those  ornaments  are  directed 
to  be  retained  which  are  required  by  the  provisions  of 
the  first  Prayer  Book,  the  list  of  legal  ornaments  is  con- 
siderably curtailed,  and  in  addition  to  those  just  men- 
tioned, the  following  are  probably  made  illegal  by  the 
rubric,  to  wit,  mitres,  tabernacles,  hanging  pyxs,  pec- 
toral crosses,  chalice  veils,  monstrances,  processional 
crosses,  the  sepulchre,  the  paschal  candle,  palms,  sac- 
ring  bells,  censers,  and  holy  water  stoups.  Whichever 
interpretation  is  the  true  one,  it  is  clear  that  the  rubric 
is  intended  to  be  in  some  degree  restrictive.  How  far 
its  restrictions  extend  we  may  leave  our  English  breth- 
ren to  determine,  as  the  rubric  is  fortunately  no  part 
of  our  ritual  law  here  in  the  United  States.  The  Amer- 
ican Church  never  did  a  wiser  thing  than  when  in  1789 
she  removed  this  curious  piece  of  legislation  from  the 
Prayer  Book,  and  thus  threw  down  the  legal  fence 
within  which  the  clergy  of  the  Church  of  England  are 
still  confined  in  their  use  of  ornaments.  We  are,  there- 
fore, free  to  make  use  of  all  the  ancient  ornaments  of 

■"Let  it  be  remembered  that  the  second  Act  of  Uniformity  (1552) 
refers  to  the  first  Prayer  Book  expressly,  as  set  forth  "by  the  Act  of 
Parliament  made  in  the  second  year  of  the  king's  majesty's  reign," 
although  it  would  have  been  more  regular  to  have  said,  "in  the  second 
and  third  year".  With  this  fact  in  mind,  is  it  not  reasonable  to  sup- 
pose that  the  third  Act  of  Uniformity  (1559),  in  which  tlie  Orna- 
ments Rubric  first  appeared,  in  referring  to  the  action  of  Parlia- 
ment with  regard  to  ornaments  "in  the  second  year  of  the  reign 
of  King  Edward  the  Sixth,"  is  referring  to  precisely  the  same  docu- 
ment, that  is,  the  first  Prayer  Book,  as  the  previous  Act  referred  to 
as  having  been  made  "by  the  Act  of  Parliament  in  the  second  year 
of  the  king's  majesty's  reign"?  See  the  Acts  in  Gee  and  Hardy's 
Documents  Illustrative  of  English  Church  History,  pp.  369,  458.  And 
for  a  very  full  discussion  of  the  interpretation  of  the  Ornaments 
Rubric,  see  Gee's  The  Bliaabethan  Prayer  Book  and  Ornaments.  IQ02. 
Cf.  Micklewaite's  The  Ornaments  of  the  Rubric,  Alcuin  Club  Tracts, 
2d  ed.,    1898. 


Ixvi  GENERAL,   INTRODUCTION. 

the  Church,  unrestrained  by  any  question  as  to  which 
were  allowed  or  disallowed  by  the  authority  of  an 
English  Parliament. 

In  conclusion,  it  is  only  necessary  to  remark  on  the 
general  arrangement  of  this  work.  The  text  and 
rubrics  of  the  Communion  Office  have  been  printed  in 
heavy  faced  type  in  order  clearly  to  distinguish  them. 
The  wording  of  the  English  Office,  where  it  differs  in 
any  important  instance  from  the  American  rite,  has 
been  printed  at  the  foot  of  the  page.  On  all  the  more 
important  points  the  authorities  or  reasons  for  the  posi- 
tion taken  have  been  given  in  the  notes. 


Jfot^fi  on  tl??  MnsB. 


I.    Oif  the;  Preparation  oi^  the  Priest  beeore  tut 
Altar. 

A  private  preparation  by  the  Priest  at  the  foot  of  the 
altar  was  a  feature  of  all  the  old  Uses  both  in  England 
and  on  the  continent.  It  may  generally  be  described 
as  consisting  of  the  psalm  Judica  me  and  the  Confttcor. 
There  was,  however,  some  diversity  of  ceremonial 
usage  with  regard  to  the  psalm ;  by  some  it  was  said  in 
the  sacristy,  or  on  the  way  to  the  altar ;  by  others  it  was 
said  standing  at  the  altar.  This  latter  usage  is  directed 
by  the  Pontifical  of  St.  Prudentius  of  Troyes,  one  of 
the  earliest  orders  extant,  in  the  Mass  edited  by  Illyri- 
cus,  and  in  the  liturgical  fragment  called  the  Codex 
Chisius,  which  Card.  Bona  refers  to  the  loth  or  the 
beginning  of  the  nth  century.^  In  England  the  Here- 
ford missal  directed  it  to  be  said  stans  ante  altare,  and 
Le  Brun  refers  to  two  English  missals  in  which  "this 
psalm  is  directed  to  be  said  at  the  foot  of  the  altar."^ 
It  is  worthy  of  note  in  this  connection,  that  the  Collect 
for  purity,  which  in  the  Sarum  missal  formed  part  of 
the  Priest's  preparation,  and  was  directed  to  be  said 
before  going  to  the  altar,  was  in  the  Prayer  Book  of 
1549  directed  to  be  said  "afore  the  midst  of  the  altar." 
This  latter  direction  was  probably  given  in  conformity 
with  what  had  become  the  accustomed  practice,  the 

iMartene,  De  Ant.  Eccl.  Rit.,  t.  i.  pp.   528,  488,  548. 
'Explication,  etc.,  dg  h  Messe,  t.  i.  in  loc. 


2  NOTES  ON   THE   MASS 

Sarum  rubric  notwithstanding.  So,  likewise,  it  is  prob- 
able that  it  had  become  customary  to  say  the  psalm 
Jiidica  before  the  altar  even  in  churches  where  the 
Sarum  missal  was  used. 

The  psalm  Jndica  is  omitted  in  Requiems  and  during 
Passion-tide,  because  at  such  times  the  question,  "Why 
art  thou  so  heavy?"  would  seem  to  be  out  of  place.^ 

After  the  psalm,  the  Priest  before  going  up  to  the 
altar  makes  an  acknowledgment  of  his  sinfulness,  and 
prays  God  for  mercy.  It  may  be  objected  that  we  have 
already  a  Confession  in  our  ofifice,  and  that  another  one 
in  this  place  is  a  liturgical  redundancy.  But  it  will  be 
observed,  that  the  Confiteor  here  is  said  by  the  Priest 
by  way  of  preparation  for  celebrating  the  holy  Sacrifice, 
whereas  the  Confession  after  the  Prayers  for  the 
Church  militant  is  part  of  the  preparation  for  receiving 
the  Holy  Communion,  and  is  expressly  directed  to  be 
said  by  "those  who  come  to  receive  the  Holy  Com- 
munion." 

The  various  versions  of  the  Confiteor  are  all  of  the 
same  general  character,  the  difference  between  them 
being  merely  verbal.  Very  many  of  them  after  the 
words  "I  confess  to  God"  make  mention  only  of  blessed 
Mary  and  all  Saints.  Thus  for  example  the  Sarum 
form  is,  "I  confess  to  God,  to  blessed  Mary,  to  all 
Saints,  and  to  you,  that  I  have  sinned  exceedingly  in 
thought,  word  and  deed  by  my  fault.  I  beseech  Holy 
Mary,  all  the  Saints  of  God,  and  you,  to  pray  for  me." 

n.  Oe  the  "Right  Side  oe  the  Table." 

The  rubric  of  the  English  Prayer  Book  directs  the 
Priest  to  stand  "at  the  north  side  of  the  Table."    In  the 

'  Gavantus,  Thesaurus,  etc.,  t.  i.  p.  ii.  t.  ii.  6,  t 


NOTES  ON  THE  MASS.  3 

General  Conventions  of  1832  and  1835  there  was  sub- 
stituted for  these  words  our  present  rubric,  which  bids 
the  Priest  to  stand  "at  the  right  side  of  the  Table." 
This  "right  side"  of  our  American  Prayer  Book  was 
intended  to  indicate  the  same  relative  position  as  the 
"north  side"  of  the  English  Prayer  Book ;  the  change 
being  made  simply  for  the  sake  of  those  churches  which 
were  not  orientated.^  It  will  be  in  order  then  to  ascer- 
tain what  position  is  indicated  by  the  "north  side."  In 
the  Prayer  Book  of  1549,  the  Priest  was  directed  to 
say  the  Lord's  Prayer  and  Collect  for  Purity  "standing 
humbly  afore  the  midst  of  the  altar."  Whether  this 
meant  below  the  steps  of  the  altar,  or  on  the  same  level 
with  the  altar,  is  by  no  means  clear.  In  1552  the 
Tables  were  very  generally  brought  down  into  the  choir 
or  body  of  the  church  and  set  lengthwise,  with  their 
ends  east  and  west,  and  the  rubric  was  accordingly 
changed  to  adapt  it  to  the  changed  position  of  the 
Table,  the  Priest  being  directed  to  stand  at  the  "north 
side  of  the  Table,"  that  is,  the  long  side  towards  the 
north,  so  that  the  Priest's  right  side  would  be  towards 
the  congregation ;  and  as  there  were  no  steps,  he  would 
necessarily  be  on  the  same  level  as  the  Table.  Under 
the  influence  of  the  Caroline  divines,  the  Tables  were 
in  very  many  places  restored  to  their  old  position  in  the 
sanctuary,  and  set  altar-wise  with  their  ends  north 
and  south,  the  rubric  remaining  unchanged.  The  High- 
Church  clergy,  however,  with  their  characteristic  and 
compromising  caution,  did  not  dare  to  take  up  the  same 
relative  position  to  the  Table  which  they  had  occupied 
when  it  stood  down  in  the  choir,  or  body  of  the  church, 

^  Bp.  White,  Memoirs,  and  Bp.   Benj.   T.  Onderdonk,  Annual  Address 
in  1835. 


4  NOTES  ON  THE  MASS. 

but  in  order  apparently  to  comply  with  the  letter  of  the 
rubric,  and  so  avoid  the  cavils  of  the  Puritans,  hit  upon 
the  expedient  of  standing  at  the  north  end.  The  very 
general  adoption  of  this  position  afterward,  gave  to  it 
a  seemingly  authoritative  sanction.  Curiously  enough, 
it  afterwards  was  adopted  by  the  Low-Church  party, 
the  successors  of  the  Puritans,  and  what  was  originally 
but  a  high-church  shift,  was  strenuously  insisted  upon 
as  the  only  true  interpretation  of  the  rubric  !"- 

Another  interpretation  has  been  given.  By  the 
words,  "north  side,"  it  is  said,  that  the  north  part  of 
the  front  of  the  altar  is  referred  to,  or  that  part  which 
is  generally  spoken  of  as  the  Gospel  side.  It  will  be 
seen  at  once,  from  what  has  been  already  said,  that  this 
interpretation  is  without  support  from  the  history  of 
the  origin  of  the  rubric.  We  may,  however,  quote  the 
judgment  of  Archbishop  Benson  upon  this  point,  not 
because  it  has  the  slightest  legislative  authority  for  us, 
but  because  it  is  valuable  as  the  result  of  a  long  and 
patient  historical  inquiry  into  the  whole  question.  Of 
this  interpretation  the  Archbishop  says,  that  it  "can 
be  regarded  only  as  an  accommodation  of  the  letter  of 
the  rubric  to  the  present  position  of  the  Table."  "Argu- 
ments, nevertheless,  which  attempt  to  show  in  the 
words  of  the  Responsive  Plea  of  the  Lord  Bishop  that 
'the  northern  part  of  the  front'  is  'the  north  side  of  the 
Table  as  directed  by  the  rubric'  if  that  means  that  the 
rubric  was  intended  to  enjoin  that  particular  position, 
are  held  by  the  court  to  be  inconsistent  zvith  the  con- 
tinuous history  of  the  rubric." 

Both  of  these  interpretations  ignore  the  fact  that  the 

'  See  Scudamore,  Notitia  Eucharistica,  zd  ed.  p  i88,  and  the  Judg- 
ment of  Archbishop  Benson  in   Read  and  others  t.   Bp.   of  Lincoln. 


note;s  on  the:  mass.  5 

rubric  when  framed  in  1552  contemplated  the  Tables 
standing  with  their  ends  east  and  west,  and  so  by  the 
term  "north  side"  manifestly  meant  the  long  side  of  the 
Table  towards  the  north.  Our  altars  have  been 
universally  returned  to  their  old  position,  and  now 
stand  with  their  ends  north  and  south,  so  that  the 
"north"  or  "right  side,"  at  which  the  rubric  directs  the 
Priest  to  stand,  is  now  the  front,  or  the  side  towards 
the  west.  No  particular  part  of  this  side,  whether  the 
Gospel  corner,  or  the  midst,  or  the  Epistle  corner,  is 
specified  as  the  place  at  which  the  Lord's  Prayer  and 
the  Collect  for  Purity  are  to  be  said ;  but  reference  to 
the  ancient  ritual  usages  of  the  Church  teaches  us,  that 
the  Mass  proper  was  always  begun  at  the  Epistle 
corner,  called  the  dextrum  cornu.^  Such  was  the  rule 
of  Sarum  and  all  the  other  English  Uses,  and  such  is 
the  rule  of  the  Roman  missal.  By  standing,  therefore, 
in  front  of  the  altar  facing  east,  the  Priest  will  be  in 
the  relative  position  to  the  altar  intended  by  the  rubric, 
and  by  occupying  the  Epistle  corner  of  the  front  at  the 
beginning  of  the  Mass,  he  will  also  be  following  the 
ancient  custom  of  the  whole  West. 

III.  Of  Announcing  the;  Epistle;  and  Gospel. 

The  rubric  directing  the  mode  of  announcing  the 
Epistle  makes  provision  for  announcing  the  beginning 
of  the  Epistle  and  for  nothing  more.  There  is  no  pre- 
cedent for  inserting  after  the  word  "The  Epistle"  a 
notice  of  the  Sunday  or  other  day  which  is  being  kept ; 
nor  does  the  rubric  direct  the  announcing  of  the  con- 

"  So  called  in  the  Sarum  missal,  but  the  Roman  missal,  which  deter- 
mines the  right  and  left  side  from  the  arms  of  the  crucifix,  speaks  of 
the  I-"pistle  side  as  the  siiiistrum  coruu. 


6  NOTES  ON   TllK   MASS. 

eluding  part  of  an  Epistle  when  taken  from  another 
chapter,  as  is  the  case  on  Saint  James'  Day. 

The  rubric  is  very  definite  and  there  can  be  no 
doubt  as  to  how  the  Epistle  should  be  announced  in 
accordance  with  its  directions.  The  Epistle  for  Ad- 
vent Sunday  would  be  announced  thus :  "The  Epistle 
is  written  in  the  Thirteenth  Chapter  of  the  Romans, 
beginning  at  the  eighth  Verse."  The  Epistle  for  Saint 
Stephen's  Day  would  be  annomiced  as,  "The  portion 
of  Scripture  appointed  for  the  Epistle  is  written  in  the 
Seventh  Chapter  of  the  Acts,  beginning  at  the  fifty-fifth 
Verse." 

When  the  Epistle  has  been  announced  as  "The  por- 
tion of  Scripture,"  etc.,  some  say  at  the  end,  "Here 
endeth  the  portion  of  Scripture  appointed  for  the 
Epistle."  This  is  a  clear  violation  of  the  rubric,  which 
gives  no  such  direction,  but  bids  the  one  who  reads 
to  say  in  every  case,  "Here  endeth  the  Epistle." 

It  is  but  seldom  that  the  Gospel  is  announced  as  pre- 
scribed by  its  rubric.     Some  say :  "The  Holy  Gospel 

is  written  in  the Chapter  of  the  Holy  Gospel  (or 

Gospel)  according  to beginning,"  etc. ;  others  say : 

"The  Holy  Gospel  is  written  in  the  Chapter  of 

that  of beginning,"  etc.    These  additional  words 

are  quite  unnecessary.  The  blank  after  "Chapter  of" 
ought  simply  to  be  filled  in  with  the  name  of  the 
Evangelist  printed  in  the  title  to  the  appointed  Gospel. 
Thus,  for  example,  the  Gospel  for  Advent  Sunday 
would  be  announced  in  this  way :  "The  Holy  Gospel  is 
written  in  the  twenty-first  Chapter  of  Saint  Matthew, 
beginning  at  the  first  Verse." 

On  the  Sunday  after  Ascension  Day,  it  is  indicated, 
that  part  of  the  Gospel  is  taken  from  the  fifteenth 


NOTiCS  ON   TliK   iMASS.  7 

chapter  of  Saint  John,  and  part  from  the  Sixteenth 
chapter.  The  same  remark  apphes  here  as  was  made 
in  speaking  of  the  Epistle.  The  rubric  gives  direction 
for  announcing  the  beginning  of  the  appointed  Gospel 
and  makes  no  provision  for  giving  notice  of  its  conchi- 
sion.  And,  therefore,  this  Gospel  ought  to  be  an- 
nounced after  the  manner  of  the  other  Gospels,  without 
the  addition  of  any  words  to  those  provided  for  in  the 
rubric. 

IV.  Of"  Genui^lkcting  in  thk  Cre;e;d, 

We  have  been  told  that  the  custom  of  genuflecting 
in  the  Nicene  Creed  at  the  words,  "And  was  incarnate," 
etc.,  is  Roman,  and  was  quite  unknown  in  England. 
That  it  was  practised  under  the  Roman  rite  there  is  no 
doubt ;  but  that  fact  would  not  have  constituted  an 
objection,  in  the  minds  of  English  churchmen  of  the 
fifteenth  and  sixteenth  centuries,  to  its  being  observed 
by  them  also.  Quite  the  contrary,  it  would  have  been 
regarded  as  a  good  reason  for  its  introduction.  Ac- 
cordingly, Bishop  Grandisson  of  Exeter,  in  the  four- 
teenth century  directs  that  those  in  choir  "ad  altare  se 
incUnent  vel  potins  genuflectent  more  ecclesice  Romana 
cum  dicitur  hec  clausa  est,  et  incarnatus  est  de  Spiritu 
Sancto  ex  Maria  Virgine,  et  homo  f actus  est.  Et 
statim  stent  diccndo,  Crucifixus  etiam  pro  nobis, 
quia  Jndei  irrisorie  tunc  genutle.vcrunt."^  At  Syon 
Monastery  all  were  required  to  kneel  until  the  words. 
"And  the  third  day,"  etc.^  In  some  places  they  pros- 
trated themselves  to  the  ground ;  thus,  for  example, 
we  have  the  following  direction :    "At  the  word,  'At 

1  Reynolds,  Ordinate  Exon.  xix,  p.   i,  fol.  9  dorso. 

2  Aungier.     History  and  Antiquities  of  Syon  Monastery.     1840,  p.  327, 


8  NOTES  ON  THU  MASS. 

thy  birth  thou  didst  take  our  form/  kiss  the  earth ;  and 
also  at  the  Te  Deiun  at  this  word,  'Thou  didst  not 
abhor  the  Virgin's  womb;'  and  at  the  Mass  Creed  at 
this  word,  'Of  the  Virgin  Mary,  and  was  made  man.'  '"•' 
The  Hereford  missal  has  this  rubric:  "Bt  fiet  genit- 
flexio  dum  dicitiir,  et  incarnatus  est  de  Spiritu  Sancto 
ex  Maria  Virgine;  et  homo  f actus  est.  Crucifixus 
etiam  pro  nobis,  et  tunc  fiet  Icvatio."'^  Genuflecting  in 
the  Creed  at  Mass,  was  therefore  no  unknown  custom 
in  England.  Indeed,  it  must  have  been  generally  ob- 
served by  the  lay  folk,  for  Bishop  Latimer,  in  a  sermon, 
preached  as  late  as  1552,  refers  to  the  practice  as  one 
well  known  to  his  hearers:  "We  read  a  story  (take  it 
as  you  will,  though  it  be  not  a  true  story)  :  The  devil 
came  once  into  the  Church  whilst  the  Priest  was  say- 
ing Mass ;  and  when  he  was  at  these  words,  et  homo 
factus  est,  the  devil  looked  about  him,  and  seeing  no 
man  kneel  dozvn,  or  bow  his  knees,  he  struck  one  of 
them  in  the  face,  saying,  'What !  will  you  not  reverence 
him  for  the  great  benefit  which  he  hath  done  unto  you  ? 
I  tell  you,  if  he  had  taken  upon  him  our  nature,  as  he 
hath  taken  upon  him  yours,  we  would  more  reverence 
him  than  ye  do?'  This  story  is  prettily  devised;  for  we 
should  reverence  him ;  we  should  honour  him,  and  shew 
ourselves  thankful  for  his  inestimable  benefits  he  hath 
shewed  upon  us  miserable  sinners,  in  taking  upon  him 
our  nature."^ 

'  The  Ancren  Riwle;  a  Treatise  on  the  Rules  and  Duties  of  Monastic 
Life,  written  in  the  twelfth  century  for  a  Community  of  Nuns  in 
Dorsetshire.     Camden   Soc.    1853.   p.   21. 

*  Henderson,    Missale   Herfordensis,    1874.    p.    117. 

s  Latimer,   Sermons  atid  Remains.    Parker   Soc.   vol.  ii.   p.    109. 


NOTES  ON  THE  MASS.  9 

V.  Of  thk  Mattkr  of  the  Eucharist. 

The  Matter  of  the  Eucharist  is  wheaten  bread 
and  wine  of  the  grape.  Bread  made  from  grain  other 
than  wheat,  if  not  certainly  invahd,  is  at  least  doubtful 
matter,  and  therefore  can  never  be  used  under  any 
circumstances. 

The  Church  of  England  has  never  changed  the 
ancient  law  of  the  West  which  requires  the  bread  used 
at  the  altar  to  be  unleavened,  although  since  the  six- 
teenth century  she  has  permitted  the  use  of  leavened 
bread  by  a  rubric :  ''It  shall  suffice  that  the  bread  be 
such  as  is  usual  to  be  eaten. "^  "This  form  of  expres- 
sion," says  Mr.  Scudamore,  "implies  that  a  kind  of 
bread  different  from  that  in  common  use  was  either 
generally  employed  or  had  a  higher  sanction ;  for  it 
only  permits  the  use  of  common,  as  sufficient ;  does  not 
prescribe  it."-  The  unleavened  wafers  or  hosts  are 
made  of  fine  wheaten  flour  and  pure  natural  water, 
without  the  admixture  of  butter,  salt,  or  any  other 
ingredient.  A  thin  paste  having  been  made  of  the  flour 
and  water  it  is  thoroughly  baked  between  hot  irons, 
and  immediately  afterwards  cut  into  the  proper  forms. 
Irons  for  the  purpose  of  baking  hosts  may  be  very 
easily  procured,  or  the  hosts  may  be  bought  at  a  small 
cost  from  several  of  the  Religious  houses. 

The  wine  used  for  the  altar  must  be  the  pure  fer- 
mented wine  of  the  grape ;  and  may  be  either  red  or 
white.  Wine  made  from  other  fruits,  and  all  so-called 
"unfermented"  wines   are  invalid  matter,  and   render 

^  Rubric    in    English    Prayer    Book. 
^Notitia,   etc.,   2d  ed.,   p.   845. 


lO  NOTKS  ON   THli  MASS. 

Lhe  Sacrament  null  and  void.^  The  greatest  care  should 
be  taken  that  the  wine  bought  for  the  holy  sacrifice  is 
not  some  cheap  concoction,  and  therefore  it  should  be 
purchased  only  from  well  known  and  responsible 
dealers. 

A  very  little  pure  and  clean  water  is  mingled  with 
the  wine  at  the  Offertory,  not  because  it  is  necessary 
to  the  validity  of  the  Sacrament,  but  because  such  has 
been  the  practice  of  the  Church  of  God  from  the  begin- 
ning. Care  should  be  taken,  however,  that  the  quan- 
tity of  water  used  is  not  such  as  to  weaken  sensibly 
either  the  colour  or  taste  of  the  wine,  for  otherwise,  the 
contents  of  the  chalice  could  not  be  said  to  be  truly 
wine,  and  therefore  would  not  be  valid  matter, 

VI.   Of  thi;  Time  for  Prfsfnting  the  Offerings 

OF  THE  PEOPI.E. 

The  rubric  with  regard  to  the  offerings  of  the  people 
reads :  "Whilst  these  sentences  are  in  reading,  the 
Deacons,  Church-Wardens,  or  other  fit  persons  ap- 
pointed for  that  purpose,  shall  receive  the  Alms  for 
the  Poor,  and  other  Devotions  of  the  People,  in  a  decent 
basin  to  be  provided  by  the  Parish  for  that  purpose ; 
and  reverently  bring  it  to  the  Priest,  who  shall  humbly 
present  and  place  it  upon  the  Holy  Table."  "The 
word  to  read  (legere),"  says  the  Rev.  Mr.  Dykes, 
quoted  by  Scudamore,  "simply  denotes  recitation  from 
a  book,  without  any  reference  to  the  particular  mode 
of  recitation."^     In  this  rubric,  it  clearly  refers  to  the 

'  See  Resolution  of  the  House  of  Bishops  condemning  the  use  of 
unfermented  wine  in  the  Holy  Communion,  Journal  of  General  Conv., 
1886,  p.  102,  and  Journal  of  Coin'.,  1889,  p.  19.  This  resolution  was 
confirmed  by  a  similar  resolution  of  the  Lambeth  Conference  of  1888, 
The  Lamheth  Conferences,   p.    277. 

I  Notitia  Eucharistica,  2d.   ed.,  p.   203. 


NOTES  ON  THE  MASS.  II 

reading  (t.  ^.,the  singing)  of  the  sentences  by  the  choir, 
and  not  by  the  Priest,  for  the  rubric  goes  on  to  say 
that  whilst  these  sentences  are  in  reading,  the  alms  arc 
to  be  both  gathered  and  presented.  It  can  hardly  be 
supposed  that  while  the  Priest  is  presenting  the  alms, 
he  is  also  reading  a  series  of  texts  of  Scripture.  The 
evident  meaning  is,  that  one  or  more  of  these  sentences 
having  been  said  by  the  Priest,  the  choir,  when  it  is 
present,  may  take  them  up  and  continue  singing  them 
whilst  the  alms  are  being  collected,  and  whilst  the 
Priest  is  offering  the  bread  and  wine  and  presenting 
the  offerings  of  the  people. 

The  next  rubric  reads,  "And  the  Priest  shall  tJien 
(i.  e.,  'whilst  these  sentences  are  in  reading'  by  the 
choir,  or  if  it  be  a  Low  Mass,  immediately  after  the 
Priest  himself  has  read  'one  or  more  of  these  sen- 
tences,' and  while  the  alms  are  being  gathered)  place 
upon  the  Table  so  much  bread  and  wine  as  he  shall 
think  sufficient."  By  the  time  the  Priest  has  made  the 
oblations  of  bread  and  wine,  the  alms  will  have  been 
gathered ;  when  he  will  present  them,  and  so  proceed 
without  delay  with  the  service. 

In  the  primitive  Church  the  offerings  of  the  people 
were  first  presented,  and  afterward  the  oblations  of 
bread  and  wine.  But  the  reason  for  this  order  was, 
because  the  matter  of  the  Sacrament  was  taken  from 
these  offerings,  and  they  were  made  by  the  people  with 
special  reference  to  this  object.  Now  the  offerings  of 
the  people  always  consist  of  money,  and  are  made  for 
the  poor  and  for  the  support  of  the  church,  and  so 
have  only  a  remote  relation  to  the  eucharistic  oblations. 
There  is  no  reason,  therefore,  why  the  alms  should  be 
presented  before  the  bread  and  wine ;  and  a  very  unde- 


12  NOTKS  ON   tup:   MASS. 

sirable  uelay  is  avoided  by  observing  the  common  cus- 
tom of  presenting  the  bread  and  wine  first.  This  is  the 
order  of  the  Mozarabic  missal,-  and  Le  Brun  tells  us, 
that  it  was  also  the  order  which  was  directed  "in  a 
very  great  number  of  missals  of  divers  churches,  and 
in  all  the  manuscript  and  printed  missals  of  Paris  until 
the  seventeenth  century.  It  is  still  observed  at  Notre 
Dame,  and  throughout  almost  the  whole  diocese,  al- 
though since  the  year  1654,  the  missals  of  Paris  ap- 
point the  offerings  of  the  people  before  the  oblation  of 
the  host  and  chalice."^  Le  Brun  is  referring  to  the 
French  diocesan  rites,  which  have  since  been  sup- 
pressed. It  was  also  the  order  prescribed  by  the  Lyons 
missal  which  was  in  use  down  to  the  time  of  the  sup- 
pression about  1870.  "The  rubrics  of  the  Mass  of  the 
several  English  Uses,"  says  Canon  Simmons,  "are  alto- 
gether silent  on  this  point,  but  numerous  incidental 
notices  bring  the  ceremony  very  distinctly  before  us. 
The  money  offerings  of  the  people  were  received  after 
the  Offertory  had  been  sung,  and  the  bread  had  been 
taken  from  the  paten  and  laid  upon  the  corporal,  and 
the  chalice  made,  that  is,  after  water  had  been  mixed 
with  the  wine."* 

This  statement  as  to  the  order  observed  under  the 
old  English  rites  receives  corroboration  from  the  fact 
that  the  Liher  Regalis^  directed  that  the  offering  of 
gold,  which  the  king  made  in  the  Mass  at  his  corona- 
tion, should  be  made  after  the  bread  and  wine  had 
been  presented  and  offered.    This  order  was  continued 

2  Missale  Mixtum,   Migne,  col.   528,   529. 

2  Explication  de  la  Messe,  t.  iii,  art.   iii.      See  also  t.  ii.   p.   306-7. 
*  The  Lay  Folks  Mass  Book,  p.   232. 

5  Printed  in  Legg's  English  Coronation  Records,  1901.  p.  8:.  cf. 
The  Coronation  Book  of  Charles  V  of  France,  in  loc.  H.  B.  Soc.   1899. 


NOTES  ON  the:  MASS.  I3 

at  the  coronation  of  James  I,  for  which  the  service  in 
the  Liber  Rcgalis  was  first  translated,  and  adapted  to 
the  Communion  Office  of  the  Prayer  Book.  And  this 
same  order  has  been  observed  ever  since  at  every  cor- 
onation. Clearly,  therefore,  the  authorities  of  the  Church 
of  England  do  not  regard  such  order  of  offering  as 
contravening  the  rubrics  of  the  Prayer  Book.  More- 
over, this  interpretation  of  the  rubric  has  the  endorse- 
ment of  no  less  an  authority  than  Bishop  Andrews, 
who  in  his  Notes  on  the  Prayer  Book,^  directs  the 
Priest  to  offer  first  the  bread  and  wine,  and  afterwards 
the  alms  of  the  people.  In  thus  directing,  there  is  no 
doubt  that  he  was  only  continuing  what  had  been  the 
traditional  practice  of  the  Church  of  England  prior 
to  his  time.  And  that  the  practice  was  observed  by 
other  Bishops  in  the  seventeenth  century  is  clear  from 
the  fact  that  in  1637  if  was  the  order  of  offering  pre- 
scribed by  Bishop  Field  at  the  consecration  of  Abbey 
Dore  Church.'^ 

VII.  Of  the;  Orationes  Super  Oblata. 

The  "Let  us  pray  for  the  whole  state,"  etc.,  is  the 
equivalent  of  the  Orate  fratres,  the  relative  position  of 
which  it  occupies,  and  some  of  the  ancient  versions  of 
which  it  is  not  unlike.  Thus  for  example  in  a  missal 
of  Narbonne  of  1528  the  form  of  the  Orate  was,  "I 
beseech  you  brethren,  to  pray  for  the  state  of  the  holy 
Church  of  God,  and  for  me,  a  miserable  sinner,  that 
the  Almighty  and  merciful  Lord  would  vouchsafe  pro- 

'  Minor  Works.     Ang.   Cath.   Lib.,   p.    153. 

''  See  The  Form  and  Order  of  the  Consecration  and  Dedication  of 
the  Parish  Church  of  Abbey  Dore,  upon  Palm  Sunday,  1634.  Edited 
by  the   Rev.   J.    Fuller    Russell. 


14  NOTES  ON  THE  MASS. 

pitiously  and  graciously  to  receive  our  sacrifice."^  Tlie 
later  part  of  the  Orate,  which  refers  to  the  Sacrifice, 
was  a  late  addition,  and  was  not  placed  in  the  Roman 
missal  until  the  year  1551.'  "Anciently  the  Priest 
said  'Pray,'  or  'Pray  for  me,'  or  'Pray  for  me  a  sin- 
ner.' "^  Anciently,  too,  no  response  was  made  in  the 
Orate,  but  the  Priest  immediately  turned  to  the  altar 
and  said  the  Secret,  just  as  now  with  us,  the  Priest 
having  said,  "Let  us  pray  for  the  whole  state,"  etc., 
turns  to  the  altar  and  says  the  prayers  which  follow. 
It  has  been  usual  to  regard  the  prayer,  or  rather  the 
series  of  prayers,  for  Christ's  Church  militant  as  a 
part  of  the  Canon  misplaced,  and  so  to  treat  them 
ritually  after  the  example  of  the  Te  igitur.  But  this 
implies  that  our  Communion  office  is  in  disorder,  an 
admission  which  one  should  be  slow  to  make.  It  is 
true  that  these  prayers  formed  part  of  the  Canon  in  the 
Prayer  Book  of  1549:  but  they  now  occupy  the  relative 
position,  and  fulfil  the  office  of  the  Sccreta  of  the 
Roman  and  old  English  Uses,  and  ought  to  be  treated 
accordingly.  The  first  of  these  prayers,  like  the  first 
Secreta  of  the  Roman  missal,  is  a  verbal  oblation  of 
the  unconsecrated  gifts,  and  in  phraseology  is  very  like 
many  of  the  old  Secrets  or  Orationes  super  ohlata. 
Take  the  following  examples  from  the  Sacramentary 
of  St.  Gregory,  as  given  by  Muratori :  "Accept,  we 
beseech  thee,  O  Lord,  the  oblations  of  our  bounden 
service,  and  graciously  sanctify  thy  gifts ;  through," 
etc.  (col.  33.)  "Accept,  we  beseech  thee,  O  Lord,  the 
prayers  of  thy  people,  together  with  the  oblation  of 

^  Martene,  De  Ant.  Bed.  Rit.,  t.  i.  p.  393. 
-  Romsee,  Senstis  Litteralis,  etc.,  ii.  xix.  v. 
*  Le  Brun,  Explication,  etc.,  in  loc. 


NOTDS  ON   Till-:  MASS.  1 5 

hosts,  and  defend  us,  who  celebrate  thy  mysteries,  from 
all  dangers;  through,"  etc.  (col.  41.)  "We  beseech 
thee,  O  Lord,  that  having  graciously  received  our  obla- 
tions, thon  wouldst  also  mercifully  incline  unto  thyself 
our  rebellious  wills;  through,"  etc.  (col.  47.) 

The  other  prayers  which  in  our  rite  follow  the 
oblation  of  the  bread  and  wine,  beginning:  "We 
beseech  thee  also  so  to  direct,"  etc.,  may  be  compared 
with  the  Secrets :  Dc  S.  Maria,  Contra  persecutores 
Bcdesicc,  Vel.  pro  Papa,  which  are  ordinarily  said  in 
the  modern  Roman  rite.  It  may  be  interesting  to  ob- 
serve, as  bearing  on  our  own  practice,  that  anciently 
the  Ambrosian  missal  directed  the  Orationcs  super 
oblata  to  be  said,  not  secretly,  but  clara  voce,  or  alta 
z'oce^  Down  to  the  ninth  or  tenth  century  no  prayers 
w^ere  prescribed  between  the  Offertorium  and  the 
Secreta,  and  the  only  verbal  oblation  of  the  unconse- 
crated  gifts  was  the  saying  of  the  one  appointed ^'ccr^^a. 
In  this  respect  the  old  Roman  liturgy  resembled  the 
Communion  office  of  the  Prayer  Book.  It  must  not 
be  supposed,  however,  that  because  prayers  over  the 
oblations  other  than  the  Secret  are  not  found  in  the  old 
Roman  liturgy,  that  therefore  they  are  not  ancient. 
On  the  contrary,  such  prayers  were  in  the  ancient  Gal- 
ilean and  ]\Iozarabic  liturgies,  and  it  was  from  these 
liturgies  that  those  now  in  use  were  derived,  and  they 
are  probably  the  most  ancient  features  of  the  Latin 
missals.  The  prayers:  Snscipe  Offerhnits,  In  spiritu, 
and  Veni  SanctiUcator,  were  for  more  than  a  thousand 
years  substantially,  and  almost  in  the  same  words,  in 
the  ancient  missals  of  the  churches  of  Spain.  It  would 
seem  that  the  Church  of  Rome,  which  toward  the  end 

*  Simmons,  Lay  Folks  Mass  Book.   Notes  p.   267. 


l6  NOTES  ON  THE  MASS. 

of  the  eleventh  century  set  aside  this  missal,  in  order 
that  it  might  give  place  to  the  Roman,  borrowed  these 
prayers  of  the  oblation  from  the  very  missal  which  she 
suppressed.  She  also  received  in  the  eleventh  century 
the  prayer,  Suscipe,  Sancta  Trinitas,  w^hich  had  been  in 
use  in  Milan,  and  in  many  churches  of  France."^ 

VIII.  Of  Genuflecting  in  the  Canon. 

It  has  been  asserted  repeatedly,  that  in  England  "it 
was  not  the  custom  for  the  priest  to  genuflect  after 
the  modern  fashion  while  standing  at  the  altar  to  ofifer 
the  Eucharistic  Sacrifice."^  This  broad  statement  is  an 
entire  mistake,  as  we  shall  proceed  to  show. 

In  ascertaining  whether  any  given  ceremonial  action 
was  a  custom  of  the  Church  of  England,  one  must  not 
confine  his  attention  to  the  rubrics  of  the  liturgical 
books.  In  many  instances  these  rubrics  were  mani- 
festly inadequate,  and  had  to  be  supplied  by  directions 
from  other  sources.  And  therefore  recourse  must  be 
had  to  contemporaneous  documents,  which  bear  witness 
to  what  was  the  recognized  and  actual  practice,  before 
we  can  assert  that  this  or  that  ceremony  was  not  a 
legitimate  custom  of  the  Church  of  England.  The 
mere  silence  of  the  rubrics  is  no  proof  that  a  ceremony 
was  not  observed,  and  observed  lawfully.  The  Bless- 
ing at  the  end  of  Mass  is  a  case  in  point.  Here  was 
not  only  a  ceremonial  gesture,  but  a  formula  which 
seems  to  have  been  generally  used,  although  prescribed 
by  no  English  missal,  so  far  as  I  know.  Yet  the  Con- 
vocation of  1543  speaks  of  it  as  a  recognized  usage: 

s  Le  Brun,  Explication  de  la  Messe,  p.  iii.  art.  vi.  cf.  The  Genius  of 
the  Roman   Rite,   by   Edmund   Bishop. 

^  Notes  on  Ceremonial,  3d  ed.,  p.    181. 


NOTES  ON  THE  MASS.  I7 

"The  priest  gives  us  at  our  departure  sometimes  the 
Benediction  in  the  name  of  the  whole  Trinity."^  And 
so  with  regard  to  "genuflection  at  consecration,"  it  does 
not  follow,  because  this  gesture  "has  never  been  or- 
dered by  the  liturgical  books  of  the  Church  of  Eng- 
land," that  it  was  not  observed,  or  that  it  was  regarded 
as  an  unlawful  novelty. 

That  the  practice  of  the  people  was  to  kneel  at  the 
consecration,  if  not  kneeling  before,  there  is  abundant 
evidence.  It  was  also  the  practice  of  the  clergy  in  choir 
to  kneel  or  genuflect,  and  was  explicitly  ordered. 
Many  directions  to  this  effect  might  be  cited,  but  one 
which  is  at  my  hand  will  suffice  as  a  sample :  "Item 
volumus  et  ordinamus  quod  in  magna  missa  omnes 
presentes  in  choro,  canonici,  vicarii,  cuiuslibet  gradus 
ministri,  in  elevatione  Corporis  Christi  ob  reverentiam 
tanti  sacramenti  et  ut  laici  et  circumstantes  ad  maiorem 
devotionem  ex  hoc  frequentius  provocentur,  sicut  olim 
in  ipsa  ecclesia  fieri  consuevit,  flexis  ad  terram  genibus 
et  curn  omni  humiliatione  provolutis  suas  ex  corde 
devotas  ad  Deum  fundant  orationes."^ 

Now  it  requires  no  great  stretch  of  the  imagination 
to  infer  that  this  act  of  reverence,  observed  at  the 
consecration  by  both  people  and  clergy,  would  also  be 
followed  by  the  celebrating  Priest,  although  like  some 
other  ceremonies  it  was  not  directed  by  the  rubrics  of 
the  missal.  And  that,  as  a  matter  of  fact,  the  Priest 
did  genuflect  at  the  consecration  we  know  positively 
from  the  testimony  of  eyewitnesses.  There  is,  first, 
the  evidence  of  Becon.  He  is  describing  the  ceremonies 
of  the  Mass  as  he  had  seen  them :    "After  ye  have 

'Collier  Bed.  Hist.,   1852,  v.   p.    117. 

*  Reynolds,   Ordinate  et  Statuta   IVellen,  p.   74. 


l8  NOTES  ON  THE  MASS. 

spoken  these  five  words,  'Hoc  est  enim  Corpus  meiim,' 
over  the  bread  .  .  .ye  kneel  down  to  it,  and  worship 
it  .  .  .  and  afterwards  ye  hold  it  up."'  "After  that 
.  .  .  ye  fall  in  hand  to  consecrate  (I  use  still  your 
own  terms)  the  wine  with  these  words,  'In  like  man- 
ner,' ...  in  remembrance  of  me  .  .  .  and  then 
ye  ^nt^r/,  lift  up  your  hands  and  honour  it.  .  .  .  After 
that  ye  stand  up  again  .  .  .  and  taking  the  chalice 
in  your  hand  ye  hold  it  up.  .  .  .  This  done  ye  set 
the  chalice  down  again  upon  the  altar,  and  ye  cover  it 

with  your  corporass  cloth Then  once  again 

kneel  ye  dozvn  and  up  again."* 

Could  evidence  be  more  conclusive? 

Archbishop  Cranmer  bears  similar  witness :  "What 
moved  the  Priest  to  lift  up  the  Sacrament  so  high  over 
their  heads?  What  was  the  cause  that  as  well  the 
Priest  as  the  people  so  devoutly  did  knock  and  kneel  at 
every  sight  of  the  Sacrament?"^ 

Further  on  he  says  :  "We  should  not  give  credit  unto 
such  teachers  as  would  persuade  us  to  worship  a  piece 
of  bread,  to  kneel  to  it,  to  knock  to  it,"  etc.® 

And  Coverdale,  expressly  referring  to  the  actions  of 
the  Priest,  says:  "Therefore,  to  hoist  it  {i.  e.,  the 
Sacrament)  over  their  heads,  to  dance  it  over  the  cup, 
to  carry  it  in  the  streets  with  great  pomp  and  glory, 
to  bow  their  knees  and  to  knock  their  breasts  before 
it,  and  to  lock  it  up  in  a  pix  ...  is  but  a  politic  of 
the  Merchants"  (by  which  title  he  characterizes  the 
clergy)  .'^ 

*  Displaying  of  the  Popish  Mass.    Parker  Soc.  p.  276,  et  seq. 
"  Works,  i.  p.  229. 
"Ibid.   238. 

'  Preface  to  his  translation  of  Calvin's  Treatise  on  the  Sacrament, 
P-  433- 


NOTRS  ON  THf;'^fA"§?'  1 9 

It  is  probably  also  the  practice  of  the  clergy  which 
Bishop  Hooper  has  in  mind  when  he  says :  "No 
Scripture  of  God,  neither  doctor  of  the  Catholic  faith, 
taught  ever  Christ  to  be  honoured  here  in  earth  with 
candles  and  bozviiigs  of  flic  k)icc."^ 

The  testimony  thus  afforded  by  Becon,  Cranmer  and 
Coverdale,  could  not  be  more  clear  as  to  the  fact  that 
the  common  practice  of  the  English  clergy  was  to 
genuflect  at  the  consecration  in  very  much  the  same 
fashion  as  is  now  prescribed  by  the  Roman  missal. 
Observe  that  they  speak  of  the  act  of  genuflection  as 
"kneeling."  Observe,  also,  that  they  do  not  bring 
against  the  practice  the  charge  that  it  was  a  custom 
introduced  without  authority,  and  for  which  the  recog- 
nition of  the  Church  of  England  could  not  be  claimed. 
They  objected  to  it  because  it  implied  a  doctrine,  which, 
in  their  judgment,  was  false  and  which  they  had  set 
themselves  to  root  up  out  of  the  Church  of  England. 

We  know  that  the  Communion  of  the  Book  of  1549 
"was  used  as  the  very  Mass,"  being  celebrated  with 
all  the  old  ceremonial  accompaniments.  We  may  be 
quite  sure,  therefore,  that  among  these  ceremonies  the 
practice  of  kneeling  was  not  omitted.  Indeed,  there 
was  the  explicit  permission  of  a  rubric  allowing  this 
gesture  among  others :  "As  touching  kneeling,  cross- 
ing, holding  up  of  hands,  knocking  upon  the  breast, 
and  other  gestures,  they  may  be  used  or  left  as  every 
man's  devotion  serveth  without  blame." 

In  considering  this  rubric,  it  is  to  be  observed,  in 
the  first  place,  that  it  is  a  direction  for  the  clergy,  and 
not  for  the  people.  This  is  evident  from  the  whole 
tenour  of  the  five  rubrics  among  which  it  occurs.     But 

'Fifth  Sermon  upon  Jonas,  p.  521. 


20  NOTl;S  ON  TUt  MASS. 

the  general  caption  leaves  no  doubt  on  this  point ;  they 
are  said  to  be  "Certain  notes  for  the  more  plain  explica- 
tion and  decent  ministration  of  things  contained  in 
this  book."  Manifestly,  therefore,  they  were  rules  not 
for  the  people,  but  for  the  guidance  of  the  ministering 
clergy ;  and  hence  the  "kneeling"  mentioned  in  the 
third  rubric  quoted  above  has  reference  to  some  act  of 
the  officiating  Priest. 

Now  there  can  be  no  doubt  that  the  permission  to 
the  Priests  "to  use  or  leave  kneeling"  in  their  "minis- 
trations" does  not  refer  to  the  Priest's  kneeling  at  the 
Confession  and  at  the  prayer,  "We  do  not  presume," 
etc.,  for  kneeling  at  these  places  was  imperatively 
ordered.  But  it  refers  to  those  other  kneelings  which, 
like  "crossing,  holding  up  of  hands,  knocking  upon  the 
breast,  and  other  gestures,"  had  been  heretofore  cus- 
tomarily observed.  And  here  I  have  with  me  the 
Bishops  of  the  Savoy  Conference,  who  in  their  answers 
to  the  Puritans  say :  "The  rubric  at  the  end  of  I  Ed. 
C.  that  leaves  kneeling,  crossing,  etc.,  indifferent,  is 
meant  only  at  such  times  as  they  are  not  prescribed 
and  required."" 

But  just  what  was  the  particular  gesture  of  the 
Priest  referred  to  in  this  rubric  by  the  term  "kneeling." 
Since  it  certainly  was  not  the  acts  of  kneeling  down 
ordered  in  the  two  places  of  the  Book  of  1549,  I  can 
think  of  no  other  gesture  that  it  can  possibly  refer  to 
except  those  acts  of  genuflection  which  were  done  in 
silence.  "To  kneel,"  "kneeling,"  and  "kneelings"  were 
the  terms  used  where  we  would  now  say  "to  genuflect." 
"genuflecting,"  and  "genuflections."  I  have  already 
noted  that  both  Becon  and  Cranmer  use  the  verb  "to 

"  Cardwell,   Conferences,  p.   354. 


NOTES  ON  THE  MASS.  21 

kneel"  when  speaking  of  the  momentary  act  of  bend- 
ing the  knee  before  the  Sacrament.  The  same  usage 
will  also  be  found  in  Becon's  Reliques  of  Rome,  where 
he  speaks  of  "kneelings."  Mr.  Murray  gives  under 
"Genuflection"  an  example  from  Pilgr.  Perf.  (1526), 
"With  genuflectyons  or  kneelyngcs  ...  to  ask 
the  mercy  of  God/'^"  It  seems  to  me,  therefore,  per- 
fectly clear  that  the  rubric,  in  permitting  generally  the 
use  of  "kneeling,"  allowed  the  continuance  of  the  prac- 
tice of  the  Priest  genuflecting  in  the  Canon  or  Prayer 
of  Consecration.  And  this  was  fully  appreciated  by 
Martin  Bucer  in  his  criticisms  of  the  First  Prayer- 
book  :  "At  the  end  of  the  book  you  say  that  touching, 
kneeling,  crossing,  knocking  the  breast,  and  other  ges- 
tures they  may  be  used  or  left.  They  are  gestures  of 
the  Mass,  never  to  be  sufficiently  execrated.  Away 
with  them."^^  And,  furthermore,  he  tells  us  that  all 
these  gestures,  thus  permitted,  were  actually  observed  in 
rendering  the  Communion  oflice  of  1549.  Even  in 
Ireland  the  Priests  availed  themselves  of  the  permis- 
sion of  the  rubric,  for  the  Protestant  Bishop  of  Ossory, 
John  Bale,  thus  describes  the  service  as  he  saw  it  at 
Waterford :  "The  Communion  or  Supper  of  the  Lord 
was  there  altogether  used  like  a  Popish  Mass,  with  the 
old  apish  toys  of  antichrist,  in  bowings  and  beckings, 
kneelings  and  knockings."^^ 

I  conclude,  then,  that  genuflection  or  kneeling  at  the 
consecration  was  a  pre-Reformation  custom  of  the 
Church  of  England ;  that  its  continuance    under    the 

"  See  also  the  examples  under  "Kneel"   in  the  same  dictionary. 
^^  Scripta  Anglicana,   p.   472. 

'^'^  The  Vocacyon  of  Johan  Bale,  etc.,  fol.  17  verso.  Quoted  by 
Atchley  in  some  Remarks  on   the  Edwardian   Prayer  Book,   p.   263. 


•22  NOTES  ON  THE  MASS. 

First  Prayer-book  was  permitted  by  rubric ;  and  that, 
since  there  is  no  subsequent  Act  of  the  Church  of 
England  abrogating  this  custom,  it  still  "may  be  used 
without  blame." 

IX.  Of  the  Elevation  of  the  Sacrament. 

In  examining  any  devotional  or  ceremonial  practice, 
the  first  question  to  be  asked  is,  What  doctrine  does  it 
express?  If  it  has  behind  it  no  principle  of  faith,  then 
it  is  one  of  those  dark  and  dumb  ceremonies  which 
ought  to  be  put  away.  Now,  certainly,  no  one  will 
assert  that  the  elevation  of  the  Sacrament  is  without 
significance  and  that  there  is  no  doctrine  to  which  it 
can  be  referred.  The  ceremonial  lifting  up  of  the 
Sacrament  and  genuflections  were  probably  quite 
unknown  before  the  Eucharistic  controversy  which 
Berengar  precipitated  upon  the  Church.  Certainly  no 
directions  for  either  of  these  gestures  appear  in  the 
liturgical  books  before  that  time.  Then  it  was  that  the 
doctrine  of  Christ's  presence  under  the  forms  of  bread 
and  wine  was  attacked  and  denied ;  and  then  it  was,  as 
a  consequence,  that  the  doctrine  on  this  point,  which 
vip  to  that  time  had  been  accepted  by  Christian  people 
in  implicit  faith,  began  to  be  formulated  in  verbal  sym- 
bols, and  to  be  set  forth  in  action  by  bowings  of  the 
knee,  and  by  prostrations  of  the  body,  and  especially  by 
the  elevation  of  the  Sacrament.  It  was  in  these  ways 
that  the  faithful  met  the  expressed  avowals  of  unbelief 
in  that  Sacrament.  Ancient  the  lifting  up  of  the 
Sacrament  was  not  in  the  eleventh  century,  but  heresy 
made  it  necessary  then.  Ancient  the  formula  of 
"homoousion"  was  not  as  a  symbol  of  orthodoxy  in  the 
year  325 ;  ancient  the  custom  of  bowing  the  head  at 


NOTES  ON  THE  MASS.  23 

the  sacred  name  and  at  the  Gloria  was  not  in  the 
Nicene  age.  But  when  unbelief  denied  the  godhead  of 
the  Son,  new  formulas  and  new  ceremonial  gestures 
became  necessary  in  order  to  repudiate  new  heresies, 
to  meet  new  forms  of  assault,  and  to  set  forth  the 
Church's  ancient  and  unchanging  faith.  So,  likewise, 
the  worship  of  Christ  present  under  the  form  of  bread 
and  wine  was  ever  part  of  the  deposit  of  faith, ^  but  the 
particular  gesture  of  elevation  expressive  of  that 
adoration  was  not  introduced  until  the  denial  of  the 
Eucharistic  presence  constrained  the  Church  to  bear 
witness  to  the  truth.  Accordingly,  the  practice  of  the 
Priest  lifting  the  Sacrament  over  his  head  at  sometime 
after  the  consecration  was  then  introduced  and  sanc- 
tioned. By  some  Uses  this  elevation  took  place  at  the 
end  of  the  Canon,  but  by  the  Sarum,  York  and  Here- 
ford missals,  it  was  directed  to  be  made  immediately 
after  the  words  of  institution. 

This  practice,  which  in  the  sixteenth  century  was 
generally  observed  throughout  the  Church  of  England, 
was  explicitly  forbidden  by  a  rubric  of  the  first  Prayer 
Book  placed  after  the  words  of  consecration :  "These 
words  before  rehearsed  are  to  be  said  turning  still  to 
the  altar,  without  any  elevation  or  shewing  the  Sacra- 
ment to  the  people." 

This  rubric  is  the  only  instance  of  the  Prayer  Book 
absolutely  prohibiting  a  gesture  of  worship  common 
to  the  Latin  Uses.  There  is  very  grave  question 
whether  the  Book  of  1 549  was  ever  set  forth  by  the  for- 
mal authority  of  the  Church  of  England.  But,  however 
that  may  be,  it  is  absolutely  certain  that  this  prohibition 

1  Vide  Arnauld,  La  Perpetutte  de  la  Foi  de  I'Bglise  Catholique  touchant 
I'Eucharistie,  Paris,  1781, 


24  NOTliS  ON  THE  MASS, 

of  elevation  was  afterward  expunged  from  the  Prayer 
Book,  and  has  never  been  allowed  a  place  in  any  Prayer 
Book  since,  and  so  is  no  longer  (if  it  ever  was)  any 
part  of  the  Church's  law. 

X.  Op  the  Invocation. 

The  Form  of  the  Eucharist  is  the  words :  "This  is 
my  Body,"  and  "This  is  my  Blood ;"  by  these  words 
the  consecration  is  effected  and  without  them  there  is 
no  Sacrament.  This  is  evident  in  the  first  place,  from 
the  fact  that  the  "visible  sign  or  ceremony  ordained 
of  God,"  for  Baptism  and  the  Eucharist  being  set 
forth  in  the  Gospel,  no  other  form  of  words  or  invoca- 
tion is  therein  delivered  "according  to  Christ's  ordi- 
nance," for  the  celebration  of  the  Eucharist,  except  only 
the  words  with  which  he  instituted  this  Sacrament. 
This  is  also  evident  from  the  universal  practice  of  the 
Church  which  has  always  used  these  words  in  conse- 
crating the  Eucharist ;  and  especially  is  this  evident 
from  the  practice  of  the  Church  of  England,  for  in 
the  case  of  the  Sacrament  failing  before  all  have  been 
communicated,  she  directs  the  Priest  to  consecrate 
more  by  pronouncing  the  bare  words  of  institution 
without  any  other  accompanying  prayer.  And  the 
Church  in  this  country  has  declared  that  she  "is  far 
from  intending  to  depart  from  the  Church  of  England 
in  any  essential  point  of  doctrine,  discipline  or  wor- 
ship ;"  and  certainly  the  necessary  form  for  conse- 
crating the  chief  of  the  Sacraments  is  an  essential 
point  of  doctrine. 

It  has,  however,  been  argued  by  a  few,  that  the 
American  Church  by  inserting  a  form  for  the  Invoca- 


NOTKS  ON  the:  MASS.  25 

tion  of  the  Holy  Spirit  in  her  Canon  has  thereby 
departed  from  the  doctrine  of  the  Enghsh  Prayer 
Book,  and  adopted  the  opinion  that  it  is  by  the  e_piklesis 
that  the  consecration  of  the  Eucharist  is  effected^  and 
not  by  the  words  of  institution.  But  a  consideration 
of  the  history  of  the  introduction  of  this  paragraph 
into  our  Prayer  of  Consecration  renders  untenable 
any  such  conclusion. 

Bishop  Seabury,  as  a  result  of  his  intercourse  with 
the  non-juring  Bishops  in  Scotland,  had  embraced  a 
most  extreme  and  extravagant  theory  as  to  the  neces- 
sity of  a  verbal  invocation  of  the  Holy  Spirit  in  the 
celebration  of  the  Holy  Sacrament,  even  going  so  far 
as  to  question  the  validity  of  the  Eucharist  celebrated 
by  the  English  rite,  in  which  "the  consecration  is  made 
to  consist  merely  in  the  Priest  laying  his  hands  on  the 
elements  and  pronouncing  'This  is  my  body,'  "  etc.,  and 
which  he  tells  us,  "exactly  symbolizes  with  the  Church 
of  Rome  in  an  error ;  an  error,  too,  on  which  the 
absurdity  of  transubstantiation  is  bviilt."^  Consist- 
ently with  this  opinion  he  discarded  the  use  of  the  Eng- 
lish Prayer  of  Consecration,  and  in  1786  set  forth  an 
office^  derived  from  one  of  the  Scotch  forms,  in  which 
after  the  prayer  of  oblation  there  follows  this  Invoca- 
tion :  "And  we  most  humbly  beseech  thee,  O  merciful 
Father,  to  hear  us,  and  of  thy  almighty  goodness 
vouchsafe  to  bless  and  sanctify  with  thy  word  and 
Holy  Spirit  these  thy  gifts  and  creatures  of  bread  and 
wine,  that  they  may  become  the  body  and  blood  of 
thy  most  dearly  beloved  Son."  It  will  be  noticed  how 
absolutely  consecratory  this  prayer  is  intended  to  be. 

*  Hawks,  Documentary  History  of  Conn.  ii.  p.  331. 
•Reprinted   in    Litiirgice   Americans,    Documents,    13. 


26  NOTCS  ON  THE  MASS. 

The  Church  in  Connecticut,  with  its  Bishop,  had 
held  aloof  from  the  tentative  union  which  had  been 
brought  about  between  the  Churches  of  the  other  States. 
The  Convention  of  1789,  under  the  guidance  of  Bishop 
White  and  Dr.  William  Smith,  earnestly  desired  to 
draw  Connecticut  into  this  union,  and  was  prepared 
to  make  all  possible  concessions  and  to  adopt  every 
reasonable  suggestion  which  would  contribute  to  this 
result.  Accordingly,  since  the  Bishop  of  Connecticut 
desired  the  adoption  of  the  chief  features  of  his  Com- 
munion Office,  the  Convention,  for  the  sake  of  peace 
and  concord,  was  ready,  as  far  as  consistency  would 
allow,  to  accommodate  itself  to  his  wishes.  And  there 
was  all  the  less  disposition  to  oppose  his  desire,  since 
the  Conventions  of  Pennsylvania  and  Maryland  had 
already  asked  for  the  insertion  before  the  words  of 
institution  of  the  prayer,  "Hear  us,  O  merciful  Father, 
we  most  humbly  beseech  thee,  and  of  thy  almighty 
goodness  vouchsafe  to  bless  and  sanctify  these  thy 
creatures  of  bread  and  wine,  that  we  receiving  them 
according  to  thy  Son,"  etc.^  But  no  one  who  has  any 
knowledge  of  the  state  of  feeling  in  the  Church  at 
that  time,  and  of  the  little  influence  possessed  by 
Bishop  Seabury  outside  his  own  diocese,  will  suppose 
for  a  moment  that  he  had  been  able  to  convert  the 
delegates  of  the  Convention  of  1789  to  his  way  of 
thinking,  so  that  the  reason  for  their  voting  for  the 
proposed  additions  to  the  Prayer  of  Consecration  was 
the  conviction  on  their  part  that  the  English  form  of 
consecration  was  insufficient.  As  to  the  House  of 
Bishops  in  1789,  there  was  in  it  but  one  other  Bishop, 
and  his  vote  determined  the  adoption  of  the  proposed 

'  Liturgice  Americans,   Documents  vi,   viii. 


NOTES  ON  THIv  MASS.  27 

additions  to  the  Canon.  And  he  tells  ns  expressly  in 
his  Memoirs*  that  no  such  reason  moved  him  to  give 
his  vote  and  influence  in  favour  of  the  measure,  for 
"he  did  not  conceive  with  some  that  the  service,  as  it 
stood,  was  essentially  defective." 

But  the  Convention  by  its  own  formal  action  has 
made  it  clear  as  daylight  that  it  did  not  intend  the 
Invocation  to  be  a  consecratory  prayer.  So  far  was  it 
from  giving  any  countenance  to  Bishop  Seabury's 
extreme  notion  of  the  necessity  of  a  verbal  epiklesis 
to  a  valid  consecration,  or  from  desiring  to  commit  in 
any  way  the  Church  to  so  radical  a  departure  from 
the  teaching  of  the  Church  of  England,  that  it  did 
not  adopt  the  wording  of  the  Invocation  as  it  stood 
in  the  Connecticut  Office.  That  wording  might  have 
been  corrected  by  the  Convention  inserting  the  words 
"to  us,"  so  that  the  prayer  would  read,  "that  they  may 
become  to  us  the  body  and  blood  of  Christ."  The 
Convention,  however,  seemed  to  be  desirous  to  guard 
against  any  possible  supposition  that  the  prayer 
was  intended  to  be  consecratory,  and  therefore  it  delib- 
erately cut  out  the  whole  clause  and  substituted  the 
words,  "that  we  receiving  them  according  to  thy  Son 
our  Saviour  Jesus  Christ's  holy  institution,  in  remem- 
brance of  his  death  and  passion,  may  be  partakers  of 
his  most  blessed  Body  and  Blood."  By  this  alteration 
the  Invocation  was  changed  from  a  prayer  that  the 
bread  and  wine  might  become  the  Body  and  Blood 
of  Christ  into  one  for  a  worthy  reception  of  the  Body 
and  Blood  of  Christ.  We  have  only  to  place  the  two 
forms  in  juxta-position  to  see  at  once  how  significant 
is  the  theological  alteration  that  was  made. 

*  Bishop  White,  Memoirs,   2d  ed.,  p.   154. 


28  NOTi;S  ON  THE  MASS. 

Bishop  Seabnry's  Form.  I      Prayer  Book  Form. 

And  we  most  humbly  beseech  thee,  O  merciful 
Father  to  hear  us  ;  and  of  thy  almighty  goodness,  vouch- 
safe to  bless  and  sanctify  with  thy  Word  and  Holy 
Spirit  these  thy  gifts  and  creatures  of  bread  and  wine. 


that  they  may  become  the 
Body  and  Blood  of  thy 
most  dearly  beloved  Son. 


that  we  receiving  them 
according  to  thy  Son  our 
Saviour  Jesus  Christ's 
holy  institution,  in  re- 
membrance of  his  death 
and  passion,  may  be  par- 
takers of  his  most  blessed 
Body  and  Blood. 

The  alteration  thus  made  in  the  Invocation  before 
it  was  given  a  place  in  our  Canon,  has  a  parallel  in 
the  action  of  the  Roman  censor,  who  in  the  seventeenth 
century  first  revised  the  Armenian  liturgy  for  the 
Uniats.  He  retained,  as  did  the  General  Convention 
of  1789,  the  petition  for  the  outpouring  of  the  Holy 
Spirit  on  the  holy  gifts,  but,  like  the  General  Conven- 
tion, he  so  changed  the  rest  of  the  Invocation  as  to 
make  it  a  prayer,  not  that  the  bread  and  wine  might 
become  the  Body  and  Blood  of  Christ,  but  for  a  worthy 
reception  of  the  Sacrament,^  thus  removing  all  verbal 
inconsistency  with  the  teaching  of  the  Roman  Church, 
which,  like  the  Church  of  England,  holds  that  the  form 
of  the  Eucharist  is  the  words  of  institution. 

It  is  also  noteworthy  that  the  phraseology  of  our 
Invocation  coincides  with  the  explanation  given  at  the 
Council  of  Florence  by  the  Greeks  desirous  of  union 
with  the  Roman  See.  "We  profess,"  they  said,  "that 
by  these  words    (/.   e.,  the  words  of  institution)    the 

^  cf.  Galano,  ConcHiatio  Ecclesia:  Armence  cum  Romano,  Rome,  1658, 
t.  ii.,  538-603.  Le  Brun  does  not  think  that  either  this  or  the  subse- 
quent alterations  were  necessary,  as  in  his  judgment  the  epiklesis  of 
the  Oriental  rites  is  in  no  way  inconsistent  with  the  definition  of  the 
Council  of  Trent.      (.Explication,  t.  iii,  diss,  x.) 


NOTKS  ON  THE  MASS.  29 

holy  bread  is  transubstantiated  and  made  the  Body  of 
Christ,  but  afterwards,  just  as  you  yourselves  (/.  c, 
the  Latins)  say:  'Command  that  these  things  be  borne 
by  the  hands  of  thy  holy  Angel  to  thine  altar  on  high,' 
so  we  also  pray,  beseeching :  'that  the  Holy  Ghost  may 
come  down  upon  us,  and  make  this  bread  to  be  unto  us 
the  precious  Body  of  his  Christ,  and  that  which  is  in 
the  Chalice  the  precious  Blood  of  his  Christ,  and  that 
he  may  change  them  by  his  Holy  Ghost,  so  that  they 
may  be  unto  us  that  partake  for  purification  of  soul, 
for  remission  of  sins,  and  not  for  judgment,  nor  for 
condemnation.'  "" 

The  alteration  made  by  the  General  Convention  in 
the  wording  of  the  Invocation  as  it  stood  in  the  Con- 
necticut Office,  demonstrates  how  careful  it  was  to 
give  no  endorsement  to  Bishop  Seabury's  extreme 
position,  and  also  how  desirous  it  was  to  continue  to 
adhere  to  the  teaching  of  the  English  Prayer  Book  on 
this  point.  The  significance  of  the  modification  made 
was  fully  appreciated  by  the  Connecticut  clergy.  The 
action  of  the  Convention  was  not  what  they  had  desired 
and  hoped  for.  They,  indeed,  assented  to  the  new 
Prayer  Book,  but  with  some  reluctance,  determining,  at 
the  Convocation  held  in  Newtown  in  1790,  to  "ap- 
proach as  near  the  Old  Liturgy  as  a  compliance  with 
the  rubrics  of  the  New  will  allow. "^  Some  of  the 
clergy,  however,  would  have  nothing  at  all  to  do  with 
the  new  Communion  Office,  and  persisted  in  the'  use  of 
the  form  set  forth  by  their  Bishop,  in  which  the 
Invocation  is  so  absolutely  consecratory.  Even  as  late 
as  1819,  Bishop  Brownell,  we  are  told,    "found  some 

•  Labbe  et  Cossart,  Concilia,  xiii,  491. 
'  A   Voice  from  Connecticut,  p.   27. 


30  NOTES  ON  rut  MASS. 

of  the  older  clergy  still  using  Bishop  Seabury's  Gom- 
miinion  Office,  and  that  he  had  considerable  difficulty 
in  persuading  them  to  substitute  the  Prayer  Book  office 
in  its  place. "^ 

Our  Invocation  speaks  of  "creatures  of  bread  and 
wine"  after  the  consecration  has  taken  place.  The  Latin 
Canon  does  likewise:  "Per  quern  [i.  e.,  Christum]  haec 
omnia,  Domine,  semper  bona  creas,  sanctificas,  vivifi- 
cas,  benedicis,  et  praestas  nobis."  Whatever  the  "haec 
omnia"  may  have  been  intended  originally  to  refer  to. 
there  is  no  doubt  that  now  they  are  made  to  refer  to  the 
sacramental  species  on  the  altar,  for  the  rubric  directs 
the  Latin  Priest  that  he  "signat  ter  super  Hostiam  et 
caliccm  simul,"  as  he  says  the  concluding  words.  But 
in  speaking  of  the  consecrated  species  as  ''creatures  of 
bread  and  wine,"  or,  as  having  been  'created  sancti- 
fied, quickened,  blessed  and  bestowed  upon  us  by  God 
through  his  Son  Christ  our  Lord'  there  is  nothing 
incongruous.  It  must  be  remembered  that  although 
by  the  Words  of  Consecration  the  bread  has  been 
already  changed  into  the  Body  of  Christ,  and  the  wine 
into  his  Blood,  so  that  "the  inward  part  or  thing" 
(res)  which  is  present  upon  the  altar  is  the  Body  and 
Blood  of  Christ,  according  to  our  Lord's  own  words : 
"This  is  my  Body,"  and  "This  is  my  Blood,"  neverthe- 
less all  the  properties  of  bread  and  wine  remain  un- 
changed, as  says  Saint  Thomas:  "Nothing  which  ap- 
peals to  the  senses  {secundum  sensuin)  is  changed." 
"That  the  Body  and  Blood  of  Christ  might  be  had  for 
spiritual  and  divine  refreshment,  and  not  as  common 
meat  and  drink,  and  that  horror  might  not  be  provoked 
by  the  eating  of  human  flesh  and  blood ;  it  is  received 

*  Hart,   Bishop  Seabury's  Com.   Office,  p.   27. 


NOTES  ON  TIIIC  MASS.  3I 

under  the  species  of  bread  and  wine.  Nevertheless 
we  do  not  say  that  this  so  comes  to  pass,  as  if  these 
species  zvhich  appear  in  the  Sacrament  were  only  the 
mere  fancy  of  the  beholder,  as  is  wont  to  be  the  case 
in  the  illusions  of  magic,  because  nothing  unreal  is 
becotning  to  the  truth  of  this  Sacrament."^  And  so 
recent  a  writer  as  Gasparri  tells  us  that  "the  common 
opinion  among  theologians  is  that  the  Eucharistic 
species  are  something  objectively  real ;"  and  that  this 
opinion  has  a  twofold  reason :  in  the  first  place,  "the 
Eucharist  would  not  have  the  nature  of  a  Sacrament 
if  the  sensible  element  ceased  to  be  real ;"  in  the  second 
place,  "this  opinion,  which  is  everywhere  received  in 
the  schools,  is  more  agreeable  with  the  words  of  the 
Fathers  and  Councils."^"  These  species  then,  which  are 
the  veils  under  which,  and  the  means  by  which  we 
receive  the  Body  and  Blood  of  Christ,  may  with  perfect 
truth,  nay  must  be  acknowledged  to  have  been  "created 
by  God  through  Christ,"  and  to  be  still  "creatures  of 
bread  and  wine."  And  there  is  nothing  inconsistent 
with  the  doctrine,  that  the  consecration  is  effected  by 
the  words  of  institution,  that  we  should  afterwards 
pray  that  we  receiving  the  forms  of  bread  and  wine 
may  be  partakers  of  the  Body  and  Blood  of  Christ 
already  present  under  these  outward  forms. 

XI.  Of  the  Posture  oe  the  Celebrant  while  Com- 
municating HiMSELE. 

The  posture  of  the  Priest  when  communicating  him- 
self in  the  Mass  is  always  standing,  and  never  kneeling. 
The  irreverence  of  the  Puritan  laity  expressed  by  their 

•  St.  Thorn.  Aquin.    Contra  Grceco.-;,  cap.  viii. 

1'  Gasparri,  Trac.  Canon,  de  Sanctiss.    Eucharistica,  i.  p.  8. 


33  NOTRS  ON  THE  MASS. 

refusal  to  kneel  when  receiving  the  Sacrament,  led 
many  of  the  Bishops  of  the  seventeenth  century  to 
insist  strenuously  upon  the  general  observance  of 
kneeling,  even  by  the  celebrant,  when  Communion  was 
received.  But,  however  laudable  the  motive  of  these 
Bishops  was,  there  can  be  no  doubt  that  on  this  point 
they  were  supported  by  no  law  of  the  Prayer  Book,  as 
indeed  Bishop  Cosin  admits,  and  were  acting  clean 
contrary  to  the  traditional  practice  of  the  Church  of 
England.  This  is  not  the  only  instance  in  which  these 
good  Bishops,  from  excellent  motives,  took  a  line 
of  action  quite  ultra  vires,  and  in  defense  of  which 
little  can  be  said. 

Some  of  the  reasons  for  the  Celebrant  standing  at 
his  Communion  may  briefly  be  summarized :  First,  In 
communicating  himself,  he  exercises  a  twofold  office. 
He  is  the  minister  of  the  Sacrament,  and  he  is  also 
the  recipient  of  the  Sacrament.  But  the  former  office 
being  one  of  authority  is  of  greater  dignity  than  the 
latter;  and  therefore  it  takes  precedence  of  the  office 
of  recipient,  even  to  the  Celebrant  communicating  him- 
self before  he  communicates  the  Bishop  of  the  diocese. 
And  as  in  administering  all  the  other  Sacraments,  the 
minister  assumes  the  posture  of  authority  {i.  e.,  he 
either  stands  or  sits),  so  in  the  Mass,  when  administer- 
ing to  himself  the  Communion,  he  should  also  assume 
the  posture  of  authority,  which  in  this  case  is  standing. 
His  humble  acknowledgment  of  unworthiness  and  of 
thankfulness  as  a  recipient  is  expressed  by  his  genu- 
flecting after  he  has  received  the  Sacrament. 

In  the  second  place,  the  posture  of  standing  was  the 
universal  custom  of  the  English  Priests  under  all  the 
old  Uses.     And  as  there  never  has  been  any  rubric  or 


NOTES  ON  THE  MASS.  33 

law  abrogating  this  custom,  it  still  continues  in  full 
force. 

If,  in  reply  to  this,  it  is  urged  that  the  rubric  "all 
devoutly  kneeling"  is  intended  to  apply  to  the  Cele- 
brant as  well  as  to  the  people,  the  answer  is :  that  if 
such  an  interpretation  is  admissible  grammatically 
(as  it  is  not),  then  the  Priest  must  be  bound  not  only 
"to  receive"  kneeling,  but  also  "to  deliver"  the  Sacra- 
ment kneeling,  which  is  an  absurdity. 

The  rubric  which  stands  before  the  Prayer  of  Conse- 
cration directs  the  Priest  to  stand,  and  there  is  no 
direction  afterward  for  him  to  kneel.  Bishop  Cosin 
perceived  the  force  of  this,  and  admitted  that  the  posi- 
tion of  this  rubric  "hath  left  the  Priest  to  receive  the 
Sacrament  standing,  there  being  no  rubric  or  appoint- 
ment to  alter  his  gesture  after  this ;"  and  again :  "In 
the  Priest's  taking  of  the  Sacrament  to  himself  there  is 
no  direction  either  for  his  kneeling  when  he  takes  it, 
or  for  the  words  which  he  is  then  to  say."^ 

Cosin,  who  desired  that  the  Priest  should  be  required 
to  kneel,  accordingly  proposed  to  the  Convocation  of 
1661  that  the  rubric  should  be  amended  so  as  to  read, 
"Then  shall  the  priest  that  celebrateth  receive  the  holy 
Communion  in  both  kinds  upon  his  knees  himself ;" 
and  that  afterwards  there  should  stand  the  rubric, 
"Then  shall  he  stand  up,  and  proceed  to  deliver  the 
holy  Communion  first  to  the  Bishops,"  etc.  But  the 
Convocation  did  not  adopt  either  of  his  suggestions, 
and  so  left  the  ancient  custom  to  be  continued. 

Finally,  nothing  could  be  more  express  and  to  the 
point  than  the  declaration  of  the  House  of  Bishops,  in 

'  Parker,  An  Introduction  to  the  History  of  the  Successive  Revisions, 
pp.  ccxtii,  ccxx.  cf.  Bp.  Cosin's  Notes  on  th.e  Pr.  Bk.,  Works.  Ang. 
Cath.   Lib.  vol.  v. 


34  NOTES  ON   Tllli  MASS. 

the  General  Convention  of  1832,  "as  to  the  proper 
postures  to  be  used  in  the  Communion  Office" :  "First, 
with  regard  to  the  officiating  priest,  they  are  of  the 
opinion  that  as  the  Holy  Communion  is  of  a  spiritually 
sacrificial  character,  the  standing  posture  should  be 
observed  by  him,  wherever  that  of  kneeling  is  not  ex- 
pressly prescribed,  to  wit :  in  all  parts,  including  the 
ante-communion  and  the  post-communion,  except  the 
confession,  and  the  prayer  immediately  preceding  the 
prayer  of  consecration.""  Here  clearly  our  Bishops 
rule,  in  accordance  with  the  ancient  tradition  of  the 
whole  Church,  that  the  Priest  should  stand  when  he 
communicates  himself. 

Xn.  Of  the  Rubric,  "Ie  the  Consecrated  Bread  or 
Wine  be  Spent,"  etc. 

There  have  been  four  opinions  among  theologians  as 
to  the  essential  act  of  the  holy  Sacrifice.  The  first 
holds  that  it  consists  in  the  reception  of  the  victim,  i.  c, 
in  the  Communion  ;  the  second,  that  it  lies  in  the  formal 
oblation  of  the  victim  after  consecration ;  the  third,  that 
it  is  in  the  consecration  alone ;  the  fourth,  that  it  con- 
sists both  in  the  consecration  and  in  the  consumption  of 
the  victim.  This  last  opinion  being  the  safest  is  in 
practice  always  followed,  and  therefore  the  greatest 
care  is  exercised  to  secure  the  integrity  of  the  Sacrifice 
by  the  Communion  of  the  Priest.  Hence  the  chapter 
De  Defectihus  in  the  Roman  missal,  and  the  Cautclcc 
Miss(E  of  the  Sarum  are  chiefly  concerned  in  making 
provision  for  the  supplying  of  possible  defects  which 
might  occur  until  after  the  Communion  of  the  Priest; 

^  Jonrvnl  of  General  Com'.,  1833,  Oct.  29th. 


NOTlv3  Ox\   THE  MASS.  35 

then   the   Sacrifice   is   perfected   beyond   a   doubt,   and 
their  soHcitude  ends. 

In  the  case  contemplated  by  the  rubric  the  Sacrifice 
has  been  perfected,  as  every  theologian  would  allow, 
for  there  has  been  a  consecration  and  a  Communion, 
and  to  the  Sacrifice,  so  perfected  nothing  can  be  added. 
And,  therefore,  no  parallel  can  be  drawn  between  this 
rubric  and  any  provision  in  the  chapter  Dc  Defectihus 
or  in  the  Caiitelce  Misscc,  for  this  rubric  provides,  not 
for  the  supplying  of  any  defect  in  the  integrity  of  the 
Sacrifice,  but  for  the  obtaining  of  a  sufficiency  of  the 
sacred  species  to  communicate  the  rest  of  the  people. 
This  manifestly  can  only  be  done  by  a  fresh  consecra- 
tion, that  is,  by  a  fresh  Celebration  of  the  Sacrament ; 
and,  therefore,  the  rubric  very  rightly  directs,  not  that 
more  of  the  species  which  has  failed  shall  be  conse- 
crated, but  that  both  species  shall  be  consecrated  in  due 
order,  according  to  the  divine  institution.  For  as 
Saint  Thomas  says,  "The  consecration  of  both  species 
is  required  for  the  perfection  of  the  Sacrament ;  if, 
therefore,  when  the  Body  Is  consecrated  the  Blood  is 
not  consecrated,  the  Sacrament  remains  imperfect."^ 
And  again  :  "If  the  Priest  should  say  only  the  words  of 
consecration  of  the  blood,  he  would  not  observe  the  due 
order  of  consecrating,  as  is  also  said  in  a  canon  of  the 
Council  of  Toledo:  "Sacrifices  do  not  seem  to  be  per- 
fect unless  they  are  accomplished  in  a  perfect  order. "- 
Here  we  may  observe  that  the  corresponding  rubric  in 
the  English  Prayer  Book,  which,  unlike  ours  appar- 
ently, allows  one  species  to  be  consecrated  without  the 
other,  is  open  to  very  grave  theological  exceptions. 

*  In  Sent.,   iv.    d.   viii.    q.    ii.    art.   iv. 
"  Sunima,   iii.    83,   6. 


36  NOTES  ON   THE  MASS. 

Our  rubric  still  further  accentuates  the  distinction  be- 
tween this  consecration  and  the  previous  one,  by  also 
requiring  a  fresh  verbal  oblation. 

Furthermore,  not  only  ought  there  to  be  a  consecra- 
tion of  both  species,  as  required  by  the  express  words 
of  the  rubric,  but  the  Priest  ought  also  to  communicate 
himself  with  the  Sacrament  which  he  has  consecrated, 
for  the  Sacrifice,  as  has  been  said,  is  probably  only 
perfected  by  the  consumption  of  the  victim.  The  de- 
cision of  the  Twelfth  Council  of  Toledo  (A.  D.  68i) 
bears  upon  this  point :  "What  sort  of  a  Sacrifice  will 
that  be  at  which  not  even  the  Sacrificer  himself  is 
known  to  have  partaken  ?  Therefore,  it  is  to  be  firmly 
held  by  every  one,  that  whenever  the  Sacrificer  immo- 
lates the  Body  and  Blood  of  our  Lord  Jesus  Christ, 
so  often  shall  he  make  himself  a  partaker  [of  the 
altar]  by  receiving  the  Body  and  Blood  of  Christ." 
And  Saint  Thomas  quotes  this  council  and  says :  "It  is 
necessary  that  the  Priest,  whenever  he  consecrates, 
should  receive  this  Sacrament  integre."^  The  Twenty- 
first  Canon  of  1604  lays  down  the  same  rule:  "Every 
minister,  as  oft  as  he  administereth  the  Communion 
shall  first  receive  that  Sacrament  himself;"  and  a 
second  consecration  of  the  Eucharist  is  a  fresh  cele- 
bration of  the  Communion.  Finally,  this  principle  is 
clearly,  though  impliedly,  recognized  in  the  rubric 
under  consideration,  in  that  it  requires  the  saying,  not 
only  of  the  words  of  institution  and  the  oblation,  but 
also  the  Invocation ;  in  which  the  Priest  prays  over  the 
holy  gifts,  "that  we  (which  word  primarily  includes 
himself)  receiving  them  according  to  thy  Son  our 
Saviour  Jesus  Christ's  holy  institution,  in  remembrance 

*  Sumtna,  iii,  82,  4. 


NOTES  ON   THE  MASS.  37 

of  his  death  and  passion,  may  be  partakers  of  his  most 
1)lessed  Body  and  Blood,"  and  thus  clearly  implies  that 
he  himself  is  about  to  receive  the  Sacrament  which  he 
has  just  consecrated. 

XIII.  Oe  the  Veiuno  oe  the  Sacrament. 

The  "fair  linen  cloth,"  with  which  the  Priest  is 
directed  to  cover  what  remains  of  the  consecrated  ele- 
ments, is  not  what  is  technically  known  as  a  veil,  but 
is  a  corporal.  This  is  evident  by  referring  to  the  cor- 
responding rubric  in  the  Scotch  Book,  from  which  our 
rubric  was  taken  in  1662.  where  it  reads :  "When  all 
have  communicated,  he  that  celebrates  shall  go  to  the 
Lord's  Table,  and  cover  with  a  fair  linen  cloth,  or 
Corporal,  that  which  remaineth  of  the  consecrated  ele- 
ments." Anciently,  this  corporal  was  made  so  large 
that  when  the  chalice  and  paten  were  placed  upon  it, 
one  end  could  be  turned  over  to  cover  them.  This 
was  not  a  convenient  arrangement,  and  at  length  two 
cloths  were  used,  one  of  which  was  spread  under  the 
oblations,  and  the  other  was  placed  folded  upon  the 
chalice,  both  being  called  corporals,  or  palls,  or  corporal 
palls.  The  second  cloth,  for  the  sake  of  convenient 
handling,  was  often  starched  stiflf,  and  at  length  it 
took  its  present  form  of  a  piece  of  white  linen,  kept 
in  shape  by  card-board,  and  known  exclusively  as  the 
pall.^  So  that,  historically,  this  pall  is  the  "fair  linen 
cloth"  referred  to  by  the  rubric;  and  by  placing  the 
paten  on  top  of  the  chalice  (precedent  for  which  will 
be  found  below)  it  is  possible  to  cover  what  remains 
of  the  Sacrament  with  this  one  cloth,  and  so  fulfill  the 
requirement  of  the  rubric. 

I-  See  Bona,  De  Reb.   Lit.,   lib.   i.   cap.   xxv.  ii. 


38  NOTES  ON   TllK  MASS. 

This,  however,  is  not  a  veiHng  of  the  chaHce,  and 
by  strict  ritual  propriety  the  chaHce  should  only  remain 
unveiled  during  the  Missa  Pidclium,  that  is  from  the 
Offertory  until  after  the  Communion.  Gavantus  states 
this  rule  in  the  following  words :  "The  veil  is  removed 
from  the  chalice  (at  the  Offertory)  that  it  may  be  seen 
by  the  people,  because  during  this  part  of  the  Mass  the 
Passion  of  Christ  is  clearly  represented,  and  therefore 
when  this  representation  is  ended,  which  comes  to  pass, 
as  we  have  said,  when  the  Communion  is  done,  the 
chalice  is  again  veiled  that  it  may  not  be  seen,  but  may 
be  entirely  hidden. "- 

Consistently  with  this  principle,  the  chalice  was 
covered  immediately  after  the  Communion  in  all  the 
Latin  Uses.  And  on  Christmas  Day,  when  the  Latin 
Priest  says  three  Masses,  and  the  ablutions  are  not 
received  until  the  last,  at  the  first  two  Masses,  he  places 
the  paten  upon  the  chalice,  covers  both  with  the  pall, 
and  then  spreads  the  silk  veil  over  all,  although  no 
ablution  of  the  chalice  has  been  made.  So  also,  on 
Maundy  Thursday  when  the  host  is  reserved  on  the 
altar  until  the  end  of  the  service,  the  chalice  in  which 
it  is  placed  is  covered  with  a  pall,  upon  which  is  placed 
the  paten  inverted,  and  then  a  white  silk  veil  is  spread 
over  all.  And  with  regard  to  other  times,  the  Roman 
missal  gives  what  was  probably  the  old  rule:  "If  any 
particles  remain  in  a  chalice  or  other  vessel  upon  the 
altar  until  the  end  of  the  Mass,  those  directions  are  to 
be  observed  which  are  prescribed  with  regard  to  the 
conclusion  of  the  Mass  on  Maundy  Thursday."^ 

If  then  we  would  veil  the  chalice  in  accordance  with 

''Thesaurus,    t.    i.    p.    ii.    tit.    xvi.,    11.      See   also    Merati,    Nov.    Obs., 
p.  ii.  tit.  ii.  xiv. 
8  Ritus,  X..  7. 


NOTES  ON  THE  MASS.  39 

ancient  custom,  and  for  the  symbolical  reason  given 
above,  we  have  in  the  examples  cited  a  clear  ceremonial 
precedent  to  guide  us  as  to  the  proper  way  in  which 
it  is  to  be  done.  The  paten  ought  first  to  be  placed 
upon  the  chalice,  and  both  covered  with  the  linen  pall 
(as  is  also  required  by  our  own  rubric),  and  then  over 
the  pall  the  silk  veil  ought  to  be  spread  and  arranged 
so  as  to  cover  the  foot  of  the  chalice. 

It  may  be  objected,  however,  that  as  the  veil  which 
is  used  on  Maundy  Thursday  to  cover  the  chalice  with 
the  reserved  Sacrament  is  a  white  one,  that  therefore 
the  one  we  use  for  the  same  purpose,  ought  not  to  be 
the  usual  chalice  veil,  but  should  always  be  a  white  one. 
But  to  this  it  may  be  answered  that  the  veil  for  the 
reserved  Sacrament  on  Maundy  Thursday  is  white, 
because  white  is  the  colour  of  the  day.  And  white  was 
originally  used  on  this  day,  not  because  of  the  Sacra- 
ment, but  because  of  the  blessing  of  the  holy  oils  which 
took  place  during  the  Mass.  "White,"  says  Innocent 
III.,  "is  used  on  Maundy  Thursday  because  of  the 
making  of  the  chrism,  which  is  consecrated  for  the 
cleansing  of  the  soul."*  So  that  very  many  rites  ex- 
pressly direct  that  white  shall  not  be  used  on  Maundy" 
Thursday,  but  red,  if  the  oils  are  not  to  be  blessed. 
And  at  Palencia,  in  Spain,  where  black  was  used  on 
this  day,  a  black  veil  was  also  used  to  cover  the  vessel 
with  the  reserved  Sacrament.' 

*De  Sacro  Altaris  Mysterio,  lib.  i.  cap.  Ixiv. 

» As,  for  example,  the  Lyons  Missal  prescribes  red  for  Maundy 
Thursday  "ubi  non  coniicitur  chrisma;"  and  this  continued  to  be  the 
use  in  the  diocese  of  I,yons  down  till  the  suppression  of  the  French 
rites  by  Pius  IX.  Red  was  also  the  colour  of  the  Mass  on  this  day, 
according  to   the  Missalc  Parisiense. 

'  Dr.  J.  Wickham  Legg,  Comparison  of  the  Liturgical  Colours. 
Transactions  of  the  St.  Paul's  Ecclesiological  Society,  vol.  i.,  part  iii.,  p. 
no. 


40  NOTES  ON  THE  MASS. 

XIV.  Of  the  Postures  oe  the  People  at  Gloria  in 

EXCELSIS. 

The  English  Prayer  Book  has  no  direction  as  to  the 
posture  of  the  people  while  Gloria  in  excelsis  is  being 
said,  but  the  traditional  custom  was  undoubtedly  stand- 
ing. And  this  custom  has  been  recognized  and 
expressly  ordered  by  the  rubric  of  our  American 
Prayer  Book :  "Then  shall  be  said  or  sung,  all  standing, 
Gloria  in  excelsis."  But  within  late  years,  there  has 
been  introduced  into  a  number  of  parishes  the  con- 
trary custom  of  the  people  remaining  on  their  knees 
during  this  hymn.  This  innovation  not  only  disregards 
the  Church's  explicit  direction,  but  is  also  a  violation 
of  Catholic  custom. 

The  very  character  of  the  Gloria  in  excelsis  is  suffi- 
cient of  itself  to  indicate  the  inappropriateness  of 
kneeling  while  it  is  being  said.  It  is  a  hymn  of  lofty 
praise  and  thanks,  beginning  with  the  words,  "Glory 
be  to  God  on  high,"  and  closing  with  the  ascription, 
"thou  only,  O  Christ,  with  the  Holy  Ghost,  art  most 
high  in  the  glory  of  God  the  Father,"  and  so  at  once 
suggests  standing  as  the  proper  posture  while  it  is 
being  said  or  sung.  Accordingly,  all  the  old  rites 
directed  this  posture.  By  the  Sarum  missal  "all  clerks 
were  bound  to  stand  turned  to  the  altar  when  in  the 
Mass  Gloria  in  excelsis  was  precented,  and  while  the 
choir  sang  it."^  The  same  rule  is  found  in  the  Ordinals 
of  Exeter^  and  Wells.^  And  the  Lay  Folks  Mass 
Book  also  directs  standing  whether  they    "synges    or 

^  Missale  ad  usum  Sarum,   Burntisland,  p.   586. 
^  Reynolds,    Ordinate  Exon.,   9   b. 
*  Reynolds,  Ordinale  Wellen,  4. 


NOTRS  ON   the;   MASS.  4 1 

sayes"  the  Gloria  in  excclsis.*  So  likewise  under  the 
modern  Roman  rite,  "all  in  choir  stand  at  Gloria  in 
excelsis,"  and  'the  same  posture  is  to  be  observed  by 
laymen  who  are  present.'^ 

It  may  be  objected,  however,  that  this  hymn  in  the 
Latin  rites  is  at  the  beginning  of  the  Mass,  while  in 
our  present  office  it  is  said  in  the  presence  of  the  Sac- 
rament, and  that,  therefore,  kneeling  is  the  more 
becoming  posture.  But  the  notion  that  standing  is  out 
of  place  when  the  Sacrament  is  exposed  on  the  altar 
is  a  wholly  mistaken  one,  and  is  without  support  by  the 
ceremonial  customs  of  the  West.  The  Coninninio 
occupies  in  the  Roman  Mass  precisely  the  same  rela- 
tive place  as  Gloria  in  excclsis  in  our  rite,  and  yet 
Gavantus  says,  that  if  while  this  anthem  is  being  sung 
the  Sacrament  is  still  present,  the  choir  is  "to  stand 
in  order  to  shew  reverence  to  the  most  holy  Sacra- 
ment."" And  De  Herdt  tells  us,  that  when  Mass  is  said 
in  the  presence  of  the  exposed  Sacrament,  "it  is  becom- 
ing that  all  present  should  stand  out  of  reverence  for  so 
great  a  Sacrament,"^  which,  of  course,  involves  stand- 
ing at  the  Gloria. 

It  will  be  seen  then  that  this  rubric  of  our  American 
Prayer  Book  is  perfectly  in  accord  with  both  old 
English  and  modern  Roman  usage.  And,  therefore,  the 
faithful  in  obediently  conforming  to  its  direction, 
may  feel  quite  sure  that  they  are  assuming  that 
posture  which  at  that  time  is  most  reverent,  and  most 
becoming  the  honour  then  due  to  the  Sacramental  pres- 
ence. 

*  Simmons,   pp.    14,    16,    191. 

"  Bauldry,  Manuale  iii,  xvi.  7,  27. 

•  Thesaurus,  t.   i.   p.   i.   tit.   xvii,   7  c. 

''  Sacrce  Liturgtte  Praxis,  t.   i.,   146,  p.    196. 


42  NOTES  ON  THE  MASS. 

XV.  Of  the  Post-Communion. 

A  variable  prayer  at  the  conclusion  of  the  Mass, 
called  the  Fostcommunio,  the  Complenda,  or  the  Or  alio 
ad  complendum,  is  a  feature  of  all  the  Latin  liturgies. 
In  the  Uses  of  the  Roman  liturgy  it  comes  before  the 
Ite  niissa  est  or  the  Benediction,  and  is  like  the  Collect 
in  its  structure.  In  the  Prayer  Book  of  1549  only  one 
unvarying  Post-Communion  was  provided,  the  prayer, 
"Almighty  and  everliving  God,  we  most  heartily 
thank,"  etc.  The  poverty  of  this  arrangement  could  not 
but  be  felt,  and  in  the  Ordinal  of  1550,  a  proper  Post- 
Communion  was  provided  for  each  of  the  offices  of 
Ordination.  In  1552,  the  prayer  above  mentioned  was 
moved  from  its  position  as  a  Post-Communion,  and 
with  the  Lord's  Prayer  was  placed  after  the  administra- 
tion of  the  Communion  (where  it  still  stands),  and 
made  to  correspond  to  the  prayer  Gratias  tibi 
which,  by  the  Sarum  and  other  rites,  was  said  after  the 
Communion.  This  prayer  in  the  old  rites  was  said  in 
the  midst  of  the  altar ;  in  which  place  the  corresponding 
prayer  in  our  rite  ought  also  to  be  said. 

The  Prayer  Book  has  clearly  no  intention  of  doing 
away  with  the  Post-Communions  altogether,  for  the 
ones  proper  to  the  offices  of  ordination  are  still 
retained  in  their  old  place  "immediately  before  the  Ben- 
ediction." And  our  American  Prayer  Book  has  in  addi- 
tion a  proper  one  in  the  Office  for  the  Consecrating  a 
Church,  and  has  also  provided  for  the  use  of  the 
Occasional  Prayers  and  Thanksgivings  as  Post-Com- 
munions, by  permitting  them  to  be  said  "before  the 
Benediction." 

In  the  old  English  Uses,  the  Post-Communion  was 


NOTES  ON  THE  MASS.  43 

said  at  the  Epistle  side  of  the  altar,  and  this  is,  there- 
fore, the  proper  place  for  saying  the  Post-Communions 
in  our  office.  The  fact  that  the  Sacrament  is  still  pres- 
ent on  the  altar  is  no  reason  for  saying  these  prayers  in 
the  midst  of  the  altar.  Here  again  the  ceremonies  at 
the  conclusion  of  the  Mass  on  Maundy  Thursday,  and 
those  observed  in  a  Mass  before  the  exposed  Sacrament 
will  guide  us  as  to  what  ought  to  be  done.  In  both 
these  instances,  the  book  is  moved  as  usual,  the  Priest 
genuflects  to  the  Sacrament,  and  then  says  the  Post- 
Communion  at  the  Epistle  side.  Accordingly,  in  our 
rite  the  book  ought  to  be  moved  towards  the  end  of 
Gloria  in  excelsis  or  during  the  hymn  which  is  said  in 
its  place,  and  the  Priest  having  genuflected  to  the 
veiled  Sacrament,  should  then  say  the  Post-Com- 
munion, one  or  more,  at  the  Epistle  side  of  the  altar. 

XVI.  Of  the  Last  Gospeu 

The  Gospel  In  principio  is  the  latest  of  the  additions 
which  were  made  to  the  Priest's  private  devotions  at 
Mass.  By  the  Sarum  missal  it  was  said  privately  by 
the  Priest  when  returning  from  the  altar :  but  that  it 
became  the  custom  to  say  it  at  the  altar  is  evident  from 
a  decree  of  a  provincial  council  of  Canterbury  held  in 
1305,  by  which  stipendiary  or  other  Priests  were  for- 
bidden to  begin  their  Masses  on  Sundays  and  feast 
days  until  "post  lectum  evangelicum  majoris  missas." 
That  the  gospel  here  referred  to  was  not  the  gospel  of 
the  day,  but  the  one  said  at  the  end  of  Mass,  is  clear 
from  Lyndwood's  gloss,  which  interprets  these  words 
as  meaning:    "Non  ante  solemnem  missam  Unitam."^ 

^Provinciate,  lib.  iii.  tit.  23,  p.  238,  m. 


44  NOTES  ON  TITF,   MASS. 

And  in  the  \'ernon  MS.  of  the  Lay  folks  ]['Iass  Book 
(p.  146),  the  people  are  bidden  to  remain  for  In  prin- 
cipio: — 

Pray  also  our  Lady,  and  I  would  tell 
That  ye  forget  not  the  Gospel 
For  aught  that  may  befall : 
Take  a  good  intention  thereto 
It  is  the  In  principio 
In  Latin  that  men  call. 

The  same  direction  is  given  in  Lydgate's  Vertue  of 
the  Masse} 

Entering  the  church,  with  all  humility, 

To  hear  Mass  in  the  morning  at  your  rising 
Dispose  yourself,  kneeling  on  the  knee. 

For  to  be  there  at  the  beginning. 
From  the  time  of  his  revesting, 

Depart  not  till  he  have  done : 
To  all  thy  works  there  is  great  furthering 

To  abide  the  end  of  In  principio. 

Becon  also  refers  to  it  as  the  common  custom  in  his 
day :  After  the  post-communion,  "Ye  turn  to  the  people 
and  say  Dominus  Vohisciim  .  .  . ;  and  with  Ite, 
missa  est,  ye  bid  them  go  home,  .  .  .  and  saying 
the  beginning  of  Saint  John's  Gospel,  ye  bless  you,  and 
cross  you.  .  .  .  After  all  these  things  ...  ye 
shut  up  your  book."  After  the  Gospel,  he  tells  us  that 
the  Priest  unvested  and  left  the  altar.^ 

^Quoted  in  Lay  Folks,  etc.,  p.   163. 
•Works,  vol.  iii.,  p.   282,   Parker   Sec. 


^tmmi  (Untmanmi  Itr^rtumB, 


In  the  Celebration  of  the  Holy  Mysteries,  the  Priest 
ministers  before  the  Almighty  God  who  has  declared 
himself  to  be  "a  consuming  fire,"  and  the  sacrifice 
which  he  offers  is  nothing  less  than  the  Body  and 
Blood  of  the  eternal  Son  of  God.  The  con- 
sciousness of  this  truth  ought  to  be  present 
with  him,  and  be  manifest  in  his  whole  bearing. 
In  going  to  and  from  the  altar,  he  should  proceed  with 
solemn  gait,  holding  his  head  erect,  but  with  his  eyes 
cast  down.  In  passing  from  one  part  of  the  altar  to 
another,  he  should  never  move  sideways,  but  should 
first  turn  his  face  in  the  direction  in  which  he  is  going, 
and  then  proceed.  He  should  avoid  all  exaggerated 
gestures,  and  everything  suggestive  of  affectation.  In 
a  word,  every  act  and  motion  ought  to  be  pervaded  by 
a  quiet  dignity  and  manly  reverence. 

1.  Of  Reading:  The  Priest  should  read  all  those 
parts  of  the  Mass  prescribed  by  the  Prayer  Book  in  a 
clear  and  intelligible  tone  of  voice,  avoiding  on  the  one 
hand  everything  suggestive  of  declamation,  and  on  the 
other  of  carelessness.  The  words  should  be  pronounced 
without  hurry,  so  that  those  present  may  hear,  and  at 
the  same  time  the  service  should  not  be  prolonged  by 
excessive  slowness 

2.  Of  the  Bowings:  Bowings  are  of  two  kinds,  of 
the  body  and  of  the  head ;  they  are  either  profound  or 
moderate.    When  the  Priest  is  at  the  Epistle  side  or  in 

45 


46  GENERAL   CliKEMONlAL   DIKJSCTIONS. 

the  midst  of  the  altar,  all  the  bows  are  made  towards 
the  cross,  except  those  which  may  be  made  at  the  name 
of  a  saint,  and  which  are  made  towards  the  book.  The 
bows  which  are  made  during  the  reading  of  the  Gospel 
are  made  towards  the  book.  After  the  consecration  all 
acts  of  reverence  are  directed  towards  the  Sacrament.^ 

(a)  A  profound  bow  of  the  body  is  the  inclining  of 
the  body  so  that  the  extremities  of  the  fingers  will  touch 
the  knees,  or  so  that  the  forehead  will  almost  touch  the 
top  of  the  altar.-  It  is  made  at  the  following  places : 
(i)  When  the  Priest  first  approaches  the  altar,  if  the 
Blessed  Sacrament  be  not  reserved.  (2)  Immediately 
before  he  begins  his  private  preparation  at  the  foot  of 
the  altar,  if  the  Blessed  Sacrament  be  not  reserved. 
(3)  During  the  Confiteor  and  until  the  server  has  said, 
"Almighty  God  have  mercy,"  etc.  (4)  At  the  private 
prayers  before  the  Gospel. 

(b)  A  moderate  bow  of  the  body  is  the  inclining  of 
the  head  and  shoulders  so  that,  when  the  Priest  is 
standing  at  the  altar  his  forehead  will  be  brought  al- 
most as  low  as  the  pall  on  the  chalice.^  It  is  made: 
(i)  At  the  versicles  after  the  Confiteor.  (2)  At  the 
prayer,  "We  pray  thee,  O  Lord,"  etc.  (3)  At  the 
prayer,  "In  the  spirit  of  humility,"  etc.  (4)  At,  "Re- 
ceive, O  Holy  Trinity,"  etc.  (5)  Ai  the  Sanctus.  (6) 
At  the  consecration  of  each  species.  (7)  At  the  three 
private  prayers  before  the  communion  of  the  Priest. 
(8)  At,  "Lord,  I  am  not  worthy,"  etc.  (9)  When  the 
Priest  communicates  himself  with  the  Host. 

(c)  The  head  is  bowed:    (i)    To  the  cross  in  the 

^  Romsee,  Praxis  Cel.  Missam,  t.  i.  p.  i.  a.  vi. 
-De  Herdt,  Sacrce  Liturgia  Praxis,  t.  i.    121. 
8  76W. 


GENERAL  CEREMONIAL  DIRECTIONS.  47 

sacristy  before  proceeding  to  the  altar,  and  after  re- 
turning. (2)  At  Gloria  Patri  at  the  end  of  the  psalms 
Judica  and  Lavabo.  (3)  Each  time  the  Priest  says 
"Let  us  pray."  (4)  At  the  word  "God,"  in  the  be- 
ginning of  the  Creed,  and  also  at  the  words,  "together 
is  worshipped."  (5)  At  the  special  commemoration 
of  the  living,  and  of  the  dead.  (6)  At  the  words,  "and 
when  he  had  given  thanks,"  before  each  consecration. 
(7)  At  the  Agnus.  (8)  In  the  Gloria  in  excelsis  at 
the  word  "God"  in  the  beginning;  and  at  the  words 
"we  worship  thee;"  "we  give  thanks  to  thee;"  "receive 
our  prayer;"  and  "O  Christ."  (9)  During  the  prayer, 
"Let  this  my  bounden  duty,"  etc.  (10)  Before  the 
lowest  step  of  the  altar  at  the  end  of  the  Mass, 
if  the  Sacrament  be  not  reserved.  (11)  Each  time  he 
passes  to  or  from  the  midst  of  the  altar,  except  when 
he  has  just  been  bowing  profoundly  to  the  altar,  or  is 
about  to  kiss  the  altar.*  (12)  The  head  is  bowed  pro- 
foundly each  time  the  sacred  name  of  "Jesus"  is  men- 
tioned ;  and  moderately  at  the  name  of  "Mary,"  and  at 
the  name  of  the  Saint  whose  feast  is  being  kept. 

3.  Of  the  Genuflections:  A  genuflection  is  made  by 
bringing  the  right  knee  down  to  the  ground  near  to  the 
left  foot,  the  head  being  held  erect ;  as  soon  as  the 
Priest  touches  the  floor  with  his  knee,  he  immediately 
rises  without  delay.  When  a  genuflection  is  made  at 
the  altar  before  the  consecration,  the  hands  are  placed 
on  the  altar  beyond  the  corporal,  but  after  consecration 
and  before  the  ablutions  they  are  placed  upon  the  cor- 
poral.'   When  the  Priest  kneels  on  both  knees  as  at  the 

*  Romsee,  Praxis  Cel.  Missam,  t.   i.   p.   ii.     Summarium. 

"  It  is  a  general  ceremonial  principle,  that  when  the  hands  are  placed 
upon  the  altar  before  consecration,  they  are  placed  beyond  the  corporal, 
so  as  not  to  soil  it  unnecessarily;  but  after  consecration  and  before  the 


48  GENERAL  CEREMONIAL  DIRECTIONS. 

Confession  and  the  prayer  immediately  before  the 
Canon,  he  withdraws  his  hands  from  the  altar,  and 
keeps  them  joined  before  the  breast  during  the  time  he 
is  kneeling/'  A  genuflection  on  the  right  knee  is  made 
at  the  following  places :  ( i )  Before  the  lowest  step, 
when  the  Priest  first  approaches  the  altar,  if  the  Blessed 
Sacrament  be  in  the  tabernacle.  (2)  At  the  same 
place,  immediately  before  beginning  the  Mass, 
if  the  Blessed  Sacrament  be  in  the  tabernacle. 
(3)  In  the  Creed,  at  the  words,  "And  was  incarnate 
.  .  .  and  was  made  man."  (4)  Before  and  after 
the  elevation  of  the  Host,  and  before  and  after  the 
elevation  of  the  chalice.  (5)  Before  the  words  "By 
whom,  and  with  whom,"  etc.  (6)  At  the  end  of  Canon 
after  the  words  "World  without  end."  (7)  Before 
the  Fraction  of  the  Host  which  takes  place  after  the 
Canon.  (8)  After  the  Commixture.  (9)  Before  the 
words,  "Lord  I  am  not  worthy,"  etc.  (10)  After  the 
Priest  has  communicated  himself  with  the  Host  and 
uncovered  the  chalice.  (11)  After  he  has  received  the 
sacred  Blood.  (12)  After  communicating  each  railful 
of  the  people  with  the  Body  of  the  Lord,  the  Priest  re- 
places the  paten  or  ciborium  upon  the  corporal,  un- 
covers the  chalice,  and  genuflects.  (13)  Having  com- 
municated each  railful  with  the  sacred  Blood,  he  re- 
places the  chalice  on  the  corporal,  genuflects,  and  then 
taking  the  paten  or  ciborium  proceeds  to  communicate 
the  next  railful.  (14)  After  all  have  been  communi- 
cated and  before  the  Lord's  Prayer.    (15)    Immediately 

ablutions,  they  are  placed  on  the  corporal,  so  that  if  any  of  the  sacred 
particles  should  be  detached  from  the  fingers  they  may  fall  upon  the 
corporal,  and  afterwards  be  gathered  up  when  the  corporal  is  swept 
with  the  paten  at  the  ablutions. 

*  Romsee,  Praxis  Cel.  Mis.,  t.  i.  p.  i.  a.  vi. 


GENERAL  CEREMONIAL  DIRECTIONS.  49 

after  the  Gloria  in  cxcelsis,  before  he  goes  to  the  Epistle 
side  to  say  the  Post-Communion  prayers.  (16)  Im- 
mediately before  the  Blessing.  (17)  Immediately 
after  the  Blessing.  (18)  Again  after  uncovering  the 
chalice  and  paten,  and  before  consuming  what  remains 
of  the  Sacrament.  (19)  In  the  last  Gospel,  at  the 
words,  "And  the  Word  was  made  flesh."  (20)  Before 
the  lowest  step  of  the  altar  at  the  end  of  the  Mass,  if 
the  Blessed  Sacrament  be  in  the  tabernacle. 

It  will  be  observed  that  if  the  Sacrament  is  reserved, 
the  Priest  makes  three  genuflections  which  are  not 
otherwise  made,  viz. :  one  when  he  first  approaches 
the  altar,  one  just  before  "In  the  name,"  etc.,  and  one 
before  leaving  the  altar.  But  the  server  genuflects 
each  time  he  passes  the  midst. 

4.  Of  the  Extending  and  Lifting  up  of  the  Hands: 
When  the  hands  are  to  be  extended,  they  are  first 
joined,  and  then  raised  as  high  as  the  shoulders,  the 
upper  part  of  the  arm  being  kept  close  to  the  body,  and 
the  palm  of  one  hand  turned  directly  towards  the  other .'^ 
This  position  of  the  hands  is  the  ancient  atti- 
tude of  prayer,*  and  is  observed  at  all  the 
prayers  which  are  said  aloud.  It  is  also  observed 
in  ascriptions  of  praise,  as  at  the  beginning  of  the 
Creed,  during  the  Preface,  at  the  first  clause  of  the 
Canon,  and  at  the  beginning  of  the  Gloria  in  excelsis. 

5.  Of  the  Joining  of  the  Hands:  (a)  When  the  hands 

'  Romsee  Bauldry,  Merati,  et  omnes  alii. 

*  Tertullian  (De  Oratione,  c.  ix.  14)  says,  "We  not  only  Wft 
them  (our  hands)  up,  but  even  spread  them  out,  modelling  them 
after  the  Lord's  Passion,  and  while  we  pray,  confess  Christ."  "Praying 
with  modesty  and  humility,  we  shall  the  rather  commend  our  prayers 
unto  God,  not  even  our  hands  being  uplifted  too  high,  but  being  lifted 
up  with  moderation  and  seemliness."  (Ibid.  c.  ix.  17)  cf.  also  S. 
Cyprian,  Exhort,  ad  Mart.,  c.  viii.;  S.  Greg.  Nyssa,  in  Vita  Mosis;  and 
Prudentius,  hytnno  6,  peri  Stcphanon. 

Cf.  also  S.  Thorn.,  SHinma,  p.  iii.  q.  83,  art.  v.  Ad  quin. 


50  GENERAL  CEREMONIAL  DIRECTIONS. 

are  joined  before  the  breast  one  palm  is  placed  directly 
against  the  other,  the  corresponding  fingers  are  applied 
the  one  to  the  other,  and  the  right  thumb  is  placed 
upon  the  left  in  the  form  of  a  cross ;  but  after  the  con- 
secration and  before  the  ablutions,  the  thumbs  are  not 
crossed,  the  thumb  and  forefinger  of  each  hand  being 
kept  joined  together."  When  the  hands  are  held  before 
the  breast,  the  fingers  are  turned  a  little  upwards.  It 
is  a  general  rule,  that  when  the  Priest  is  not  performing 
any  action  with  his  hands,  he  should  keep  them  joined 
before  his  breast.  But  when  he  is  seated,  the  hands 
are  extended  upon  the  knees. 

(b)  In  certain  places  the  joined  hands  are  placed 
upon  the  altar,  as  an  expression  of  humility.^"  In 
which  case  the  extremities  of  the  longer  fingers  rest 
upon  the  edge  of  the  corporal,  and  the  little  fingers 
touch  the  front  part  of  the  altar."  This  position  of 
the  hands  is  observed  at  the  following  places :  ( i )  At 
the  prayer,  "We  pray  thee,  O  Lord,"  etc.  (2)  At, 
"In  the  spirit  of  humility,"  etc.  (3)  At,  "Receive,  O 
Holy  Trinity,"  etc.  (4)  At  the  three  private  prayers 
before  the  Priest  makes  his  communion.  (5)  At, 
"Let  this  my  bounden  duty,"  etc.  In  all  of  which 
places  the  Priest  also  observes  to  bow  his  body,  except 
at  the  last  when  he  bows  his  head  only. 

6.  Of  the  Making  the  Sign  of  the  Cross:  (a)  When 
the  Priest  signs  himself,  the  left  hand  is  placed  a  little 
below  the  breast,  and  his  right  hand  being  open  and 
the  fingers  close  to  one  another,  he  touches  with  the 
longer  fingers  first  his  forehead,  then  his  breast,  then 

•  Authors  generally. 

1"  S.  Thorn.,  Summa,p.  iii.  q.  83.  art.  v.  Ad.  quin. 

1'  Authors  generally. 


GENERAL  CEREMONIAL  DIRECTIONS.  5 1 

his  left  shoulder,  and  afterwards  his  right  shoulder. 
After  the  consecration  and  before  the  ablutions,  the 
finger  and  thumb  of  each  hand  are  kept  joined  together, 
and  the  left  hand  is  so  placed  below  the  breast  that  these 
fingers  do  not  touch  the  chasuble,  lest  any  of  the  sacred 
particles  adhere  to  it.^- 

(b)  When  the  priest  makes  the  sign  of  the  cross 
over  the  people  at  the  Absolution,  his  left  hand  is 
placed  a  little  below  the  breast,  and  not  upon  the 
altar,  and  with  the  open  right  hand,  held  upright,  the 
fingers  being  close  together,  he  makes  the  sign  of  the 
cross  perpendicularly  towards  the  people  by  moving 
his  hand  in  a  straight  line  from  the  height  of  his  fore- 
head down  as  far  as  the  lower  part  of  his  breast,  and 
then  moving  it  from  left  to  right  about  the  height  of 
the  upper  part  of  his  breast.^^  He  makes  the  sign  of 
the  cross  in  the  same  way  at  the  Blessing,  except  that 
the  thumb  and  forefinger  of  each  hand  are  joined 
together. 

(c)  When  he  makes  the  sign  of  the  cross  over  the 
oblations  before  consecration,  the  left  hand  rests  upon 
the  altar  beyond  the  corporal,  and  with  the  open  right 
hand  he  makes  the  sign  of  the  cross  by  drawing  a 
straight  line  over  the  oblations  towards  himself,  and 
then  another  line  from  left  to  right  over  the  obla- 
tions. After  consecration,  when  the  sign  of  the  cross 
is  made  over  the  Sacrament,  the  thumb  and  forefinger 
of  each  hand  are  kept  joined  together,  and  the  left 
hand  rests  upon  the  corporal.^* 

7.  Of  the  Smiting  of  the  Breast:  The  smiting  of  the 

'-  Idem. 

'^  Romsee,  Prax.  Cel.  Mis.,  t.  i.  p.  i.  vi. 

'*  Authors  generally. 


52  GENERAL  CEREMONIAL  DIRECTIONS. 

breast  is  an  act  expressive  of  penitence,  and  of  the 
sense  of  unworthiness.  The  left  hand  is  placed  below 
the  breast,  and  the  breast  is  struck  with  the  extremities 
of  the  longer  fingers  of  the  right  hand.  If  the  Priest 
is  at  the  altar,  the  left  hand  is  placed  upon  it  beyond 
the  corporal ;  but  after  consecration  it  is  placed  on  the 
corporal,  except  at  "Lord,  I  am  not  worthy,"  etc., 
when  the  left  hand  holds  the  paten  and  Host.  Care 
should  be  taken  that  no  sound  is  made,  and  that,  after 
consecration,  the  thumb  and  forefinger  are  not  brought 
in  contact  with  the  chasuble.^^  The  breast  is  struck  at 
the  following  places :  ( i )  Thrice  in  the  Coniiteor,  at 
the  words,  "by  my  fault,  by  my  own  fault,  by  my  own 
most  grievous  fault."  (2)  Thrice  in  the  general  Con- 
fession, at  the  words,  "by  thought,  word,  and  deed." 
(3)  Once  in  the  Canon,  at  the  words,  "And  although 
we  are  unworthy."  (4)  Thrice  in  the  Agnus,  viz.: 
once  at  the  words,  "have  mercy  upon  us ;"  and  once 
again  at  the  second  "have  mercy  upon  us ;"  and  the 
third  time  at  "grant  us  thy  peace."  But  in  the 
Requiem  Masses  the  breast  is  not  struck  during 
the  Agnus  because  these  words  are  not  said.  (5) 
Thrice  at  the  words,  "Lord,  I  am  not  worthy,"  etc. 

8.  Of  the  Lifting  up  of  the  Eyes:  It  is  recorded  in 
more  than  one  place  in  the  Gospel  that  our  Lord  was 
wont  in  prayer  to  look  up  to  heaven,  and  an  apostolic 
tradition,  enshrined  in  very  many  of  the  ancient  litur- 
gies, tells  us  that,  before  instituting  the  blessed  Sacra- 
ment, "he  lifted  up  his  eyes  to  heaven,  unto  God  his 
Father."^*'  And,  therefore,  the  Christian  Priest,  fol- 
lowing the  example  of  his  Lord,  has  been  accustomed 
at  certain  places  in  the  celebration  of  the  Holy  Mys- 

^'^  Authors   generally.  "  Canon   Miss*. 


GENERAL  CEREMONIAL  DIRECTIONS.  53 

teries,  to  observe  the  same  action.  When  the  eyes  are 
directed  to  be  raised,  they  are  Hfted  to  the  cross,  with- 
out any  motion  of  the  head."  They  are  raised  at  the 
following  places  :  ( i )  Immediately  before  the  prayer, 
"Cleanse  my  heart,"  etc.  (2)  At  the  oblation  of  the 
bread,  as  he  says  the  words,  "Receive,  O  Holy 
Father,  Almighty,  everlasting  God."  (3)  At  the 
oblation  of  the  chalice,  while  he  says  the  prayer,  "We 
offer  unto  thee,"  etc.  (4)  As  he  says  the  words, 
"Come,  O  thou  the  Sanctifier."  (5)  Immediately 
before  the  prayer,  "Receive,  O  Holy  Trinity,"  etc. 
(6)  In  the  beginning  of  the  Canon,  at  the  words,  "to 
thee,  Almighty  God."  (7)  In  the  Canon,  immediately 
after  the  words,  "he  took  bread." 

9.  Of  the  Kissing  of  the  Altar:  The  kisses  with  which 
the  altar  is  saluted  are  made  by  the  Priest  as  expressive 
of  a  reverential  regard  and  love  for  Jesus  Christ. 
The  same  is  to  be  said  of  the  kiss  which  is  given  to  the 
cross  on  the  amice,  maniple,  and  stole,  and  to  the  book 
of  the  Gospels.^*  When  the  Priest  is  about  to  salute 
the  people,  he  first  takes  the  salutation  from  the  altar, 
which  represents  Jesus  Christ,^®  and  then  turning  to 
the  people,  he  bestows  it  upon  them.  Anciently  there 
were  a  number  of  salutations  to  the  people  in  the  Mass. 
but  the  only  ones  which  we  now  have  are  the  "Let  us 
pray  for  the  whole  state,"  etc.,  answering  to  the  Orate 
fratres,  and  the  Blessing  at  the  end,  so  that  the  num- 
ber of  kisses  of  the  altar  has  been  correspondingly 
lessened.  In  kissing  the  altar,  the  Priest  stands  a 
short  distance  from  it,  and  placing  his  hands  upon  it 

"  Bauldry,  Manuale  Sacrarum  Ccerimoniarum,  p.  iii.  cap.  vi. 
"  Gavantus,  Thesaurus  Sacrorum  Rituum,  t.  i.  p.  ii.  tit.  iv.  i. 
i»  Ibid,  tit.  V.  i. 


54  GENERAL  CEREMONIAI,  DIRECTIONS. 

(beyond  the  corporal,  before  consecration;  but  upon 
the  corporal,  after  consecration  and  before  the  ablu- 
tions), inclines  his  body  directly  towards  the  altar 
cross,  and  kisses  the  middle  of  the  fore  part  of  the 
altar,-"  or  the  cross  on  the  corporal-^  (if  it  be  spread), 
without  any  twisting  of  the  body  or  neck.  The  mode 
of  kissing  the  book  of  the  Gospels  will  be  found  in  its 
proper  place.  The  altar  is  kissed:  (i)  In  the  prayer, 
"We  pray  thee,  O  Lord,"  etc.  (2)  Immediately  before 
"Let  us  pray  for  the  whole  state,"  etc.  (3)  Before  the 
Blessing,  (4)  Immediately  after  the  prayer,  "Let  this 
my  bounden  duty,"  etc. 

10.  Of  Turning  towards  the  People:  When  the  Priest 
turns  towards  the  people  the  eyes  are  closed  or  cast 
down.  If  he  be  at  the  Epistle  side,  he  always  turns  by 
his  left  hand,  and  he  returns  the  same  way  by  his  right 
hand.  If  he  be  in  the  midst  of  the  altar  he  turns  by  his 
right  hand,  and  returns  by  the  opposite  way,  and  so 
completes  the  circle.  But  at  the  Blessing,  the  Sacrament 
being  on  the  altar,  when  he  turns  by  his  right  hand 
he  moves  somewhat  towards  the  Gospel  side,  so  that 
when  he  is  turned  to  the  people  his  back  will  not  be 
towards  the  Sacrament ;  in  returning  to  the  altar,  he 
does  not  complete  the  circle,  but  turns  again  by  the 
same  way.  When  he  turns  to  the  people  with  the 
Sacrament  in  his  hands,  he  does  not  move  towards  the 
Gospel  side,  but  turns  directly  in  the  midst,  and 
returns  by  his  right  hand,  so  completing  the  circle.-^ 

20  Merati,  Novae  Observationes  et  Add.  ad  Gov.  Com.,  t.  i.  p.  ii.  tit. 
iv.  ii.  et  iii. 

^  Cavalierus,  Commentaria,  t.  v.  cap.  vii.  xxxii,  and  Bauldry, 
Manuale,  etc.,  p.  iii.  tit.  ii.  rub.  ii.  iii.,  also  Gavantus  and  Merati, 
t.   i.   p.   ii.   tit.   ii. 

^  Merati,  passim. 


CHAPTER  I. 
The  Preparation  for  a  Low  Mass. 

I.  Of  the  Altar. — The  Altar  at  which  the  Holy 
Eucharist  is  celebrated  ought  to  have  upon  it:  (i) 
Three  linen  cloths,  white  and  clean.^  (2)  An  altar 
cloth,  or  at  least  a  superfrontal  of  the  proper  colour, 
and  made  of  some  rich  material."  (3)  /^  crucifix,  or 
at  least  a  cross  standing  upon  the  middle  of  the  retable. 
(4)  Tivo  wax  candles  lighted,  one  on  either  side  of 
the  cross.  These  candles  may  be  two  of  the  six  stand- 
ard candles  which  are  always  upon  the  altar,  or  two 
smaller  candlesticks  may  be  placed  upon  the  altar  when 
there  is  to  be  a  Low  Mass,  and  afterward  removed  to 
the  credence.  At  a  parochial  or  community  Low  Mass, 
which  is  said  upon  some  special  occasion,  four  candles 

'  Lyndwood,  Provinciale,  lib.  iii.  tit.  23,  p.  236.  The  two  undermost 
of  these  three  cloths  are  of  heavy  but  fine  linen,  without  any  ornamen- 
tation, and  are  made  the  exact  size  of  the  top  of  the  altar,  with  a 
hem  of  about  an  inch  and  a  half.  Both  of  these  cloths  are  distinct  from 
the  Chrismale,  or  cere-cloth,  which  covered  the  consecrated  altar-stone 
(De  Herdt,  Sacra:  Liturgice  Praxis,  t.  i.  179).  The  third  or  uppermost 
cloth  is  made  of  finer  linen,  and  is  very  much  larger.  It  ought  to  be 
sufficiently  long  to  cover  completely  both  ends  of  the  altar.  It  may 
have  five  small  crosses  worked  in  white  in  the  part  which  lies  on  tlie 
top  of  the  altar,  one  in  the  middle  and  one  towards  each  corner.  It 
may  also  have  the  ends  ornamented  with  embroidery  or  fringe,  pro- 
vided no  other  color  than  white  is  used  in  such  ornamentation. 
(Bauldry,  Manuale,  etc..  Appendix).  These  cloths  should  be  kept  white 
and  clean,  and  at  such  times  as  the  altar  is  not  being  used,  they 
should  be  protected  from  dust  by  a  cover  of  some  green  material  made 
to  fit  the  top  of  the  altar  (ibid.). 

'  Lyndwood,  Provinciale,  lib.  iii.  tit.  27,  p.  252,  and  Canon  82  of  1603. 

55 


50  CERK^lO^'I^^s  or  low  mass. 

are  sometimes  lighted.-''  (5)  The  hook  closed  and 
placed  vipon  the  book-rest  or  cushion  at  the  Epistle  side 
of  the  altar.*  The  part  of  the  book  which  opens  ought 
to  be  turned  towards  the  midst  of  the  altar.^ 

2.  Of  the  Credence. — On  the  credence,  which 
ought  to  be  covered  with  a  white  linen  cloth,  are  placed : 
(i)  The  hex  with  the  small  breads;  (2)  Two  cruets, 
one  with  wine,  and  the  other  with  pure  and  clean 
water;  (3)  The  "decent  basin"  in  which  to  receive  the 
offerings  of  the  people,  if  there  is  to  be  a  collection ; 
(4)  A  basin  and  napkin*  to  be  used  at  the  washing  of 
the  Priest's  fingers;  (5)  The  sacring  bell;  (6)  The 
houselling  cloth  for  the  use  of  the  clergy  who  are  to 
be  communicated." 

3.  Of  the  Priest. — The  preparation  of  the  Priest 
for  celebrating  the  Holy  Mysteries  is  twofold :  as  to 
his  body,  he  must  be  fasting  from  the  midnight  before, 
in  accordance  with  the  custom  of  the  whole  Church  of 
God  '^  as  to  his  soul,  he  must  have  cleansed  his  con- 
science by  careful  self-examination  and  hearty  repent- 
ance, lest  that  which  is  ordained  for  life  become  unto 
him  the  occasion  of  death.  He  says  Mattins,*  and  after- 

'  Lyndwood,  Provinciate,  lib.  iii.  titi.  23,  p.  236.  De  Hert,  Sac.  Lit. 
Praxis,  t.  i.   184. 

*  The  book  should  not  be  placed  obliquely  at  the  Epistle  side,  but  so 
that  it  will  look  directly  towards  the  east  wall. 

'  Merati,  Nov.  Oh.  ad  Gav.  Com.,  t.  i.  p.  ii.  tit.  ii.  xi. 

*  The  Lavaho-towel  or  napkin  is  made  of  linen  36  inches  long  and  27 
inches  wide.  The  ends  may  be  ornamented  with  fringe  or  lace 
(Gavantus). 

*  When  there  is  no  server,  the  box  with  the  hosts,  the  cruets,  and 
the  basin  and  napkin  ought  to  be  placed  on  a  small  table  close  to  the 
altar  at  the  Epistle  side,  so  that  the  Priest  need  not  leave  the  foot-pace. 

■^  The  practice  of  fasting  before  celebrating  often  entails  grave  incon- 
venience, but  this  cannot  excuse  from  the  observance  of  so  universal  a 
law,  and  it  is  certainly  open  to  doubt  whether  a  single  Bishop  has  the 
power  to  dispense  with   what  is  observed  by  the   whole  Church. 

*  By  the  ancient  law  of  the  Church  the  parish  Priest  was  forbidden 
"to  celebrate  Mass  before  he  had  recited  the  Matutinal  office,  together 
with   Prime  and  Terce  of  the  day."     (Lyndwood,  Provinciate,   lib.   iii. 


CEREMONIES   OF   LOW    MASS.  57 

ward  he  spends  some  time  in  prayer  in  immediate 
preparation  for  the  Mass,  saying  the  Preparatio  ad 
Missam  or  other  Hke  office.  In  his  prayers  he  will 
lay  before  God  the  object  for  which  he  desires  to  ofifer 
the  Holy  Sacrifice ;  for,  while  the  ultimate  end  of  every 
Mass  is  the  advancement  of  God's  glory,  the  Priest 
should  always  have  a  special  intention  of  applying  the 
fruit  of  each  Mass  to  some  one  person,  or  number  of 
persons,  or  for  the  furtherance  of  some  special  object. 
Having  finished  his  devotions,  he  should  preserve  a 
recollected  mind,  abstaining  as  far  as  possible  from 
all  conversation.  Proceeding  to  the  sacristy  where 
the  vestments  and  other  things  necessary  for  the  Mass 
are  kept,  he  reads  through  (if  he  has  not  done  so 
already)  the  Collect,  Epistle,  Gospel,  Preface  (if  a 
proper  one  is  appointed),  the  Post-Communion,  and 
the  last  Gospel,  if  a  Gospel  other  than  In  principio  is 
to  be  read,  noting  the  places  where  a  reverence  or 
genuflection  is  to  be  made.  Afterwards  he  washes 
his  hands,®  saying: 

GIVE  thy  virtue,  O  Lord,  unto  my  hands,  that 
every  stain  being  washed  away,  I  may  be  able 
to  serve  thee  without  defilement  of  mind  or  body. 

4.  Of  the  Chalice. — The  Priest  next  prepares  the 
chalice   (which  must  be  of  gold,  or  of  silver,  or  the 

titi.  23,  p.  236).  The  spirit  of  this  law  is  still  in  force,  and  the  Prayer 
Book  evidently  contemplates  the  saying  of  Mattins  (which  is  made  up 
of  the  ancient   offices  of   Mattins   and   Lauds)    before  the   Mass. 

»  The  washing  of  the  hands  before  the  Priest  approaches  the  altar  was 
suggested  no  doubt  by  the  command  given  in  Ex.  xxx.,  17-21,  and  its 
observance  dates  from  the  earliest  antiquity.  (Card.  Bona,  De  Rebus 
Liturgicis,  lib.  ii.  cap.  i.)  The  York  is  the  only  one  of  the  English 
Missals  which  gives  directions  for  this  rite;  the  others  do  not  mention 
it.  But,  as  Mr.  Maskell  says,  "it  is  not  probable  that  the  washing  would 
be  omitted;  an  observance  so  universal,  and  one  which,  although  a 
ceremony,  almost  the  light  of  nature  would  suggest."  (Ancient  Liturgy, 
3d.  ed.,  p.  3-) 


58  ci;rh;monii;s  of  low  mass. 

bowl  at  least  must  be  of  silver  lined  witb  gold^'*)  in  the 
following  order:  Over  the  mouth  of  it  he  places  a 
clean  purificator^^  folded  lengthwise,  so  that  the  ends 
hang  over  the  bowl ;  upon  the  purificator  he  places  the 
paten,  which  must  be  of  gold  or  of  silver  plated  with 
gold  ;  on  this  he  places  a  large  perfect  host,  first  passing 
his  fingers  lightly  over  it  to  remove  any  loose  particles ; 
he  covers  the  paten  first  with  the  small  linen  pall,^^  and 
then  with  the  silk  veil,  arranging  the  latter  so  that  it  will 
cover  the  foot  of  the  chalice  in  front ;  upon  the  veil 
he  places  the  burse"  (having  within  it  the  linen  cor- 
poral" folded),  which  ought  to  be  so  placed  that  the 
open  side  will  be  turned  towards  the  Priest  when  he 
carries  the  chalice. 

5.  Of  the  Vesting  of  the  Priest. — The  chalice 
having  been  prepared,  the  Priest  lays  aside  his  biretta, 
and  also  his  zuchetto,  if  he  wears  one,  and  proceeds  to 
vest  over  his  cassock,  saying  the  proper  prayers.^  ^ 

(a)  First,  he  takes  the  Amice  near  the  ends  and  by 

1"  Eyndwood,  Provinciate,  lib.  i.  tit.  i.  p.  9,  et  lib.  iii.  tit.  xxiii.  p.  234, 
et  idem,  tit.   xxvi.,  p.   249. 

1^  The  Purificator,  according  to  Gavantus,  is  made  13^  inches  square, 
with  a  narrow  hem.  A  small  cross  is  worked  in  the  middle.  It  is  folded 
in    three   parts    lengthwise. 

1-  The  Pall  in  its  modern  form  is  made  of  fine  white  linen,  from  5 
to  7  inches  square.  A  small  cross  is  worked  in  the  middle  of  the  upper 
side,  and  it  may  have  an  edging  of  narrow  lace. 

1^  Gavantus  gives  the  measurement  of  the  silk  veil  as  26Yi  inches 
square,  and  of  the  burse  as  about  9  inches. 

"The  Corporal  is  made  of  fine  white  linen,  22^/^  inches  square,  with 
the  hem  about  34  inch.  It  is  folded  four  times,  thus  dividing  it  into  9 
squares;  and  in  the  middle  square  of  one  side  a  small  red  cross  is 
worked;  this  is  the  only  embroidery  which  ought  to  be  upon  it. 

'^  All  the  prayers  given  above  at  the  putting  on  of  the  vestments, 
except  the  one  said  at  the  alb,  are  to  be  found  with  but  slight  verbal 
differences  in  the  earliest  order  given  by  Martene,  the  pontifical  of 
Saint  Prudentius  of  Troyes,  a  MS.  of  the  ninth  or  tenth  century,  and  in 
the  Mozarabic  rite.  The  prayers  said  at  the  amice,  girdle,  and  chasuble 
are  also  in  a  MS.  of  the  Church  of  Saint  Gatian  of  Tours,  of  the  same 
period,  and  in  the  Ambrosian  rite.  (De  Antiquis  Bcclesice  Ritibus,  t.  i. 
pp.   526,  467,  SS3.  471.) 


CEREMONIES  OF  LOW    MASS.  59 

the  strings,  and  kisses  the  middle  of  the  upper  part 
where  is  the  cross ;  then  he  places  it  upon  his  head  for 
an  instant/*'  and  straightway  lowers  it  to  the  neck ; 
covering  round  the  neck  and  shoulders,  he  crosses  the 
right  string  over  the  left  on  the  breast,  draws  them 
under  the  arms,  crosses  them  behind,  and  returns  and 
ties  them  in  front,  saying : 

PUT  upon  my  head,  O  Lord,  the  helmet  of  salva- 
tion, that   I  may  overcome  the  assaults  of  the 
devil. 

(b)  Next,  he  puts  on  the  Alb,  placing  the  right  arm 
into  the  right  sleeve  first,  then  the  left  arm  into  the 
left  sleeve,  and  fastens  it  at  the  neck,  saying : 

MAKE  me  white,  O  Lord,  and  purify  my  heart, 
that  having  been  made  white  in  the  blood  of 
the  Lamb,  I  may  have  the  fruition  of  everlasting  joys.^'^ 

(c)  Then  taking  the  Cincture,  he  girds  himself, 
saying : 

GIRD  me  about,  O  Lord,  with  the  cincture  of 
purity,  and  extinguish  in  my  loins  every  inor- 
dinate desire,  so  that  the  virtue  of  continence  and 
chastity  may  ever  abide  within  me. 

(d)  Care  should  be  taken  that  the  alb  covers  the 
cassock  and  hangs  evenly  all  around.  The  Priest 
then  takes  the  Maniple,  kisses  the  cross  upon  the 
middle  of  it,  and  fastens  it  upon  the  left  arm,  a  little 
below  the  elbow,  saying: 

i«  The  direction  to  put  the  amice  on  the  head  before  lowering  it  to 
the  shoulders  is  a  reminiscence  of  the  fact  that  anciently  it  was 
regarded  as  a  covering  for  the  head,  and  was  only  pushed  back  when 
the  Priest  reached  the  altar.  (Le  Brun,  Explication,  etc.,  de  la  Messe, 
t.  i.  p.  42.) 

"  Rev.  vii.,  9.    14. 


Co  CEREMONIKS   OF   J.OW    MASS. 

GRANT,  O  Lord,  that  I  may  now  so    bear    the 
maniple  of  tears  and  sorrow,  that  hereafter  I 
may  receive  with  joy  the  reward  of  my  labour.^^ 

(e)  Then  receiving  the  Stole  with  both  hands,  he 
kisses  it  in  Hke  manner,  puts  the  middle  of  it  on  his 
neck,  and  crosses  it  on  his  breast,  so  that  the  part  from 
the  left  shoulder  may  hang  upon  the  right  side ;  and 
the  part  from  the  right  shoulder  hang  upon  the  left 
side,  and  be  crossed  over  the  part  from  the  left 
shoulder.^^  Then  he  fastens  both  parts  of  the  stole 
with  the  ends  of  the  cincture,  saying : 

GIVE  unto  me  again,  O  Lord,  the  stole  of  immor- 
tality, which  I  lost  by  the  transgression  of  my 
first  parent ;  and  although  I  am  unworthy  to  draw 
near  to  thy  holy  mystery,  yet  grant  that  I  may  be  made 
meet  for  everlasting  joy. 

(f)  Next,  he  puts  on  the  Chasuble,  saying: 

OLORD,  who  hast  said :  My  yoke  is  easy,  and  my 
burden  is  light;  Grant  me  such  strength  to 
bear  it  that  I  may  at  length  obtain  thy  gracious  favour. 
Amen, 

6.  Of  the  Approach  to  the;  Altar. — Afterward 
he  may  fasten  his  handkerchief  to  the  cincture  at  the 
right  side.    Then  he  covers  his  head  with  the  biretta,-" 

1^  "They  that  sow  in  tears  shall  reap  in  joy.  He  that  now  goeth  on  his 
way  weeping,  and  beareth  forth  good  seed,  shall  doubtless  come  again 
with  joy,  and  bring  his  sheaves  (manipulos  suos)  with  him."  (Psalm 
cxxvi.,  6,   7.) 

!•  Gavantus,   Thesaurus,   etc.,   t.   i.   p.   ii.   tit.   i.   3. 

^  "Before  the  tenth  century,"  says  Romsee,  "the  Celebrant  passed  to 
the  altar  with  his  head  uncovered."  (Sensus  Litteralis,  etc.,  cap.  ii. 
art.  i.)  The  reason  for  afterwards  covering  the  head  was  probably  a 
practical  one,  to  give  protection  against  the  draughts  in  passing 
through  large  unheated  churches.  That  the  biretta,  and  the  "square 
cappe"  worn  in  England  in  the  sixteenth  century,  are  one  and  the 
same  thing,  has  been  shown  conclusively  by  Father  Robinson,  of  the 
Society    of    Saint   John    the    Fvangelist,    in    his     scholarly     monograph, 


CEREMONIES  OF   LOW    MASS.  6l 

takes  the  chalice  into  his  left  hand  by  the  knop,  his 
right  hand  being  placed  npon  the  burse,  and  holds  it 
raised  as  high  as  the  breast.  He  bows  to  the  crucifix, 
or  other  sacred  object  in  the  sacristy,  and  proceeds  to 
the  altar,  the  server,  vested  in  surplice,-^  preceding 
.  him.  They  both  walk  with  eyes  cast  down,  with  sol- 
emn gait,  and  mith  Juads  erect.  The  Priest  ought  not 
to  salute  any  one  whom  he  may  meet  on  his  way  to  the 
altar,  except  it  be  his  Bishop  or  other  ecclesiastic  of 
rank,  or  the  priests  in  choir  through  which  he  passes ; 
to  all  these  he  will  bow  his  head,  but  without  uncover- 
ing. He  will  likewise  bow  to  any  Priest  whom  he  may 
meet  returning  from  celebrating  Mass.  If  the  way  be 
too  narrow  for  both  to  pass  at  the  same  time,  the 
Priest  who  is  about  to  celebrate  ought  to  give  way 
to  the  Priest  who  has  celebrated.  It  is  to  be  noted, 
that  if  the  Priest  is  not  carrying  the  chalice,  he  will 
uncover  his  head  when  making  the  above  inclinations. 

If  he  passes  by  the  high  altar  he  bows  profoundly, 
with  head  covered;  if  the  Sacrament  be  in  the  taber- 
nacle, he  genuflects  on  the  right  knee  with  head  cov- 
ered. He  takes  no  notice  of  other  altars  if  the  Sacra- 
ment be  not  reserved  thereon. 

He  genuflects  on  both  knees  and  uncovers  his  head 
whenever,  on  going  to  or  from  the  altar,  he  passes  by 
where  the  Sacrament  is  exposed,  or  is  being  elevated 
or  administered  to  the  faithful,  or  is  being  carried  near 
him  through  the  church.  He  ought  not  to  rise  until 
the  Blessed  Sacrament  has  passed  by,  or  the  elevation 
is  finished  and  the  chalice  placed  upon  the  altar.     In 

entitled  The  Piletts  Quadratus :  An  inquiry  into  the  relation  of  the 
Priests'  Square  Cap  to  the  Common  Academical  Catercap  and  to  the 
Judicial  Corner-cap.     Trans,  of  the  St.   Paul's  Eccl.   Soc.  vol.   v.    1901. 

"  Lyndwood,   Provinciale,   lib.    iii.    tit.    23.    p.    236. 


62  CEREMONIES   or"   LOW    MASS. 

case  Holy  Coninmniou  is  being  administered  he  need 
not  wait  until  all  have  been  communicated,  but  may 
at  once  cover  his  head,  rise  and  proceed  on  his  way. 

When  the  Priest  has  come  to  the  altar  at  which  he  is 
to  celebrate,  standing  in  the  midst  before  the  lowest  step, 
he  uncovers  his  head  with  his  right  hand,  and  gives 
the  biretta  to  the  server  who  is  at  his  right ;  then 
together  with  the  server  he  bows  his  body  profoundly 
to  the  altar.  If  the  Sacrament  be  reserved  on  the  altar, 
he  genuflects  on  the  right  knee  to  the  ground.  The 
server  immediately  lays  aside  the  biretta  in  some  con- 
venient place,  but  not  upon  the  credence  table,  returns 
and  bows  in  the  midst,  and  then  kneels  below  the 
lowest  step  at  the  Gospel  side. 

The  Priest  having  bowed  or  genuflected,  goes  up  the 
steps  of  the  altar,  and  places  the  chalice  on  the  altar 
towards  the  Gospel  side,  the  other  side  being  occupied 
by  the  book.  He  takes  the  burse  with  the  left  hand, 
and  with  the  right  hand  takes  ovit  the  corporal. 
Holding  the  corporal  unfolded  on  the  altar  with  the 
right  hand,  he  places  the  burse  on  the  Gospel  side 
against  the  retable  (but  not  under  a  candlestick,  lest 
it  should  be  soiled)  in  such  a  way  that  the  open  part 
will  be  turned  towards  the  mid^t.-"  He  then  spreads 
the  corporal  with  both  hands  on  the  middle  of  the 
altar,  keeping  the  part  which  has  the  cross  embroidered 
upon  it  turned  towards  himself,  so  that  he  may  con- 
veniently kiss  the  cross  at  the  osculations."^     Next  he 

^-  Merati,  Nov.  Ob.  ad  Gav.  Com.,  t.  i.  p.  ii.  tit.  ii.  xiv. 

"'  Ibid,  xiii.  The  corporal  should  be  carefully  unfolded  upon  the 
altar,  and  should  not  be  lifted  up  nor  shaken,  nor  should  it  be  allowed 
to  hang  over  the  front  of  the  altar;  for  it  may  happen  that  some  of  the 
sacred  particles,  having  been  overlooked  at  a  previous  Mass  are  folded 
within  it,  so  that,  if  care  is  not  exercised,  they  may  fall  to  the  ground 
and  be  trodden  under   foot. 


CEREMONIES  OF   EOW    MASS.  63 

lakes  the  chalice  by  the  knop  with  the  left  hand,  the 
right  hand  being  placed  upon  top,  and  sets  it  on  the 
corporal ;  then  he  arranges  the  veil,  which  should  hang- 
sufficiently  low  in  front  to  hide  the  foot  of  the  chalice, 
but  which  should  not  cover  the  cross  on  the  corporal. 
Then  he  joins  his  hands,  bows  slightly  to  the  cross, 
turns  by  his  right  and  goes  to  the  Epistle  side,  turns 
towards  the  book,  opens  it  upon  the  book  rest,  and 
conveniently  sets  the  markers.  He  joins  his  hands, 
turns  by  his  left  and  goes  to  the  midst,  bows  to  the 
cross,  and  turning  by  his  right  hand  he  moves  back 
a  little  towards  the  Gospel  side,  so  that  he  may  not 
turn  his  back  upon  the  cross,  and  goes  down  below  the 
lowest  step  of  the  altar;  or,  if  there  are  more  than 
three  steps,  divided  into  different  orders,  he  need  not 
return  to  below  the  lowest  step  of  all,  but  it  will  suf- 
fice, if  he  goes  down  below  the  lowest  step  of  the  first 
order.-*  Then  he  turns  himself  by  his  left,  and  faces 
the  midst  of  the  altar. 


CHAPTER  H. 
The  Private  Prayers  at  the  Foot  oe  the  Altar.^ 

I.  With  hands  joined  before  his  breast,  he  bows  his 
body  profoundly  to  the  cross ;  or  if  the  Blessed  Sacra- 
ment be  in  the  tabernacle,  he  genuflects  on  the  right 
knee;  then  standing  erect,  he  places  the  left  hand  a 
little  below  the  breast,  and  making  the  sign  of  the 
cross  from  the  forehead  to  the  breast  with  the  right 
hand,  says  privately : 

"  Bauldry,    Manuale,    etc.,    p.    iii.    tit.    ii.    rub.    iv.    n.    3,    and    Mcrati, 
Nova  Ob.,  etc.,  t.  i.  tit.  ii.  xviii. 
*  See  Notes  on  the  Mass,  i.,  p.   i. 


64  CEREMONIES   OF"  LOW    MASS. 

IN  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost.     Amen.- 
Then  he  joins  his  hands  before  the  breast,  and  says, 
V.  I  will  go  unto  the  altar  of  God. 
The  server  kneeling  at  his  left,  continues  :^ 
R.  Even  unto  the  God  of  my  joy  and  gladness. 
In  the  same  way,  the  Priest  begins  and  continues 
alternately  with  the  server,  the  following  psalm : 

Psalm  43.    Jndica  me,  Deus. 

GIVE  sentence  with  me,  O  God,  and  defend  my 
cause  against  the  ungodly  people :  O  deliver  me 
from  the  deceitful,  and  wicked  man. 

S.  For  thou  art  the  God  of  my  strength,  why  hast 
thou  put  me  from  thee :  and  why  go  I  so  heavily,  while 
the  enemy  oppresseth  me? 

P.  O  send  out  thy  light  and  thy  truth,  that  they  may 
lead  me :  and  bring  me  unto  thy  holy  hill,  and  to  thy 
dwelling. 

S.  And  that  I  may  go  unto  the  altar  of  God,  even 
unto  the  God  of  my  joy  and  gladness :  and  upon  the 
harp  will  I  give  thanks  unto  thee,  O  God,  my  God. 

P.  Why  art  thou  so  heavy,  O  my  soul :  and  why  art 
thou  so  disquieted  within  me? 

S.  O  put  thy  trust  in  God :  for  I  will  yet  give  him 
thanks,  which  is  the  help  of  my  countenance,  and  my 
God. 

"  Having  begun  the  Mass  with  the  words,  "In  the  name,"  etc.,  the 
Priest  will  not  take  any  notice  of  what  may  be  done  at  another  altar, 
even  though  the  Sacrament  be  there  elevated,  but  will  proceed  with  his 
own    Mass   to   the   end. 

^  If  the  server  be  not  instrttcted  to  make  the  responses,  the  Priest 
both  here  and  elsewhere  says  them  himself.  In  which  case,  after  the 
Priest  has  said  Confiteor,  he  adds:  "Almighty  God  have  mercy  upon 
me,"  etc.,  and  then,   "The  Almighty  and  merciful   Lord,"   etc. 


CEREMONIES  OF   LOW    MASS.  65 

Then  the  Priest,  bowing  his  head,  says : 

P.  Glory  be  to  the  Father,  and  to  the  Son :  and  to 
the  Holy  Ghost. 

S.  As  it  was  in  the  beginning,  is  now,  and  ever  shall 
be :  world  without  end.    Amen. 

The  Priest  repeats  the  antiphon :  V.  I  will  go  unto 
the  altar  of  God. 

R.  Even  unto  the  God  of  my  joy  and  gladness. 

The  psalm  Judica  me,  Deus  is  omitted  in  Requiem 
Masses,  and  throughout  Passion-tide,  that  is  from 
Passion  Sunday  until  Holy  Sabbath  exclusive.  At 
which  times,  the  Priest  having  said,  "In  the  name," 
etc.,  and  the  antiphon,  "I  will  go,"  etc.,  says  immedi- 
ately, "Our  help,"  etc.,  as  below. 

2.  After  the  antiphon,  the  Priest  signs  himself  with 
the  sign  of  the  cross,  saying: 

V.  Our  help  is  in  the  name  of  the  Lord. 

R.  Who  hath  made  heaven  and  earth. 

Then  with  hands  joined  before  the  breast,  he  bows 
his  body  profoundly,  and  says : 

Confiteor. 

I  CONFESS  to  God  Almighty,  to  blessed  Mary 
Ever-Virgin,  blessed  Michael  the  Archangel, 
blessed  John  the  Baptist,  the  holy  Apostles  Peter  and 
Paul,  all  the  Saints,  and  to  you,  my  brethren,*  that  I 
have  sinned  exceedingly  in  thought,  word,  and  deed 
(He  places  his  left  hand  a  little  belozv  the  breast,  and 
with  the  extremities  of  the  fingers  of  the  right  hand, 
strikes  his  breast  thrice,  saying:)  by  my  fault,  by  my 
own  fault,  by  my  own  most  grievous  fault.    Therefore 

*  The  Priest  at  L,ow  Mass  does  not  turn  towards  the  server  as  he  says 
"you,  my  brethren."  At  High  Mass  the  Celehrant  turns  himself 
towards  the  Deacon  and  Sub-deacon  at  these  words. 


f^  CEREMONIES  O?  LOW    MASS. 

I  beg  blessed  Mary  Ever- Virgin,  blessed  Michael  the 
Archangel,  blessed  John  the  Baptist,  the  holy  Apostles 
Peter  and  Paul,  all  the  Saints,  and  you,  my  brethren, 
to  pray  for  me  to  the  Lord  our  God. 
The  server,  with  hands  joined,  answers : 

Misereatnr. 

ALMIGHTY  GOD  have  mercy  upon  thee,  forgive 
thee  thy  sins,  and  bring  thee  to  everlasting  life. 

The  Priest  says,  "Amen,"  and  stands  erect.  Then 
the  server,  bowing  forward,  repeats  the  Confession. 
Where  the  Priest  said,  "to  you,  my  brethren,"  and, 
"you,  my  brethren,"  the  server  says,  "to  thee,  father," 
and  "thee,  father;"  and  as  he  says  these  words,  he 
turns  himself  somewhat  towards  the  Priest.  He  also 
strikes  the  breast  thrice  at  the  words,  "by  my  fault," 
etc.  After  the  server  has  said  the  Confession,  the 
Priest  with  hands  joined,  says : 

Misereatur. 

ALMIGHTY  GOD  have  mercy  upon  you,  forgive 
you  your  sins,  and  bring  you  to  everlasting  life. 
R.  Amen. 

Then  the  Priest  makes  the  sign  of  the  cross  from 
his  forehead  to  his  breast  (the  server  doing  likewise), 
saying : 

Indulgentiam. 

THE  Almighty  and  merciful  Lord  grant  unto  us 
pardon,  absolution,  and   remission  of    all    our 
sins.    R.  Amen. 

Then  the  Priest  joins  his  hands  before  the  breast, 
and  moderately  bowing,  says : 

V.  Wilt  thou  not,  O  God,  turn  again  and  quicken  us  ? 


CEREMONIES  OF  LOW    MASS.  67 

R.  That  thy  people  may  rejoice  in  thee.' 

V.  O  Lord,  shew  thy  mercy  upon  us. 

R.  And  grant  us  thy  salvation.* 

V.  O  Lord,  hear  my  prayer. 

R.  And  let  my  cry  come  unto  thee." 

V.  The  Lord  be  with  you.° 

R.  And  with  thy  spirit.^ 

3.  Then  extending  and  joining  his  hands,  the  Priest 
says :  "Let  us  pray."  Holding  his  head  erect,  and 
with  hands  joined  before  the  breast,  he  goes  up  the 
steps  of  the  altar,  saying  privately : 

Aufer  a  nobis. 

TAKE  away  from  us,  we  beseech  thee,  O  Lord,  our 
iniquities,  that  we  may  be  worthy  with  pure 
minds  to  enter  into  the  holy  of  holies ;  through  Christ 
our  Lord.     Amen.^ 

4.  The  server  rises,  bows  or  genuflects  in  the  midst, 
and  then  kneels  on  the  lowest  step  at  the  Gospel  side, 
where  he  remains  until  the  end  of  the  Epistle.  The 
Priest  having  gone  up  to  the  altar,  bowing  moderately 
before  it,  with  hands  joined,  places  the  extremities  of 
the  six  longer  fingers  upon  the  corporal,  (so  that  the 
little  fingers  merely  touch  the  front  of  the  mensa  of 
the  altar,  the  remainder  of  the  hands  being  held 
between  the  altar  and  himself,  and  the  right  thumb 
being  placed  upon  the  left  in  the  form  of  a  cross),  and 
then  says : 

s  Psalm,  Ixxxv.  6.  *  Ibid,  7.  » Psalm,  cii.  i.  "Ruth,  ii.  4.  ''II. 
Tim.,  iv.  22. 

*  This  prayer  is  in  Egbert's  Pontifical  (Surtees  Soc.  p.  44)  and  in 
all  the  English  Uses;  it  is  also  found  in  the  Gregorian  Sacramentary 
(Muratori,    Liturgia    Romana    I'ctus,    t.    ii.    col.    479). 


68  CEREMONIES  OE  LOW   MASS. 

Oramus  te. 

WE  pray  thee,  O  Lord,  by  the  merits  of  thy 
Saints  (He  extends  his  hands,  placing  the 
extremities  of  the  longer  fingers  on  either  side  of  the 
corporal,  and  kisses  the  cross  on  the  corporal,  saying)  : 
whose  reHcs  are  here  (joining  his  hands  before  the 
breast,  and  standing  erect,  he  continues) :  and  of  all 
thy  saints,  that  it  may  please  thee  to  forgive  me  all  my 
sins.    Amen.** 

If  there  are  no  relics  in  the  altar,  he  omits  the  words, 
"of  thy  Saints  whose  relics  are  here,  and,"  and  kisses 
the  altar  either  at  the  beginning  of  the  prayer,  or  at  the 
words,  "that  it  may  please  thee."^" 


CHAPTER  III. 
From  the  Lord's  Prayer  to  the  Oeeertory. 

(Missa  Catechumenoriim.) 

1.  TI  The  Table,  at  the  Communion-time  having  a  fair  white 
linen  cloth  ^  upon  it,  shall  stand  in  the  body  of  the  Church, 
or  in  the  Chancel.  And  the  Minister,  standing  at  the 
right  side 2  of  the  Table,  or  where  Morning  and  Evening 
Prayer  are  appointed  to  be  said,^  shall  say  the  Lord's 

8  This  prayer  is  found  with  but  slight  verbal  differences  in  the  Mass 
of  Illyricus,  in  a  Sacramentary  of  the  monastery  of  Saint  Denys  in 
France,  a  MS.  of  the  ninth  century,  (Martene,  De  Ant.  Bed.  Rit., 
t.  i.  pp.  502),  and  in  a  missal  of  Utrecht  belonging  to  the  same  period. 
(Le  Brun,  Explication,  etc.,  in  loc.) 

1"  Romsee,  Sensus  Littcralis,  etc.,  cap.  ii.  Art.  v.  6.  Gavantus, 
Tliesaurus,  etc.,  t.  i.  p.  ii.  tit.  iv.  i.  Bauldry,  Mamiale,  etc.,  p.  iii. 
tit.  iv.   I.     L,e  Brun,  in   loc.     Claude  de  Vert,  Explication,  I.    153. 

^  This  "fair  white  linen  cloth,"  is,  by  common  acceptance,  taken  to 
be  the  uppermost  of  the  three  cloths  with  which  the  top  of  the  altar  is 
covered. 

"  See  Notes  on  the  Mass,  ii,  p.   2. 

'  This  permission  to  say  the  first  part  of  the  Mass  in  a  place  other 
than   at   the   altar   is   not   without   ritual   analogy.      In    a   pontifical    Mass, 


CEREMONIES  OF   LOW    MASS.  69 

Prayer  and  tlie  Collect  following,  the  People  kneeling; 
but  the  Lord's  Prayer  may  be  omitted,  if  Morning  Prayer 
hatb  been  said  immediately  before. 

The  Priest  having  said,  "We  pray  thee,  O  Lord," 
etc.,  as  above,  without  making  any  further  reverence 
to  the  cross,  turns  by  his  right,  and  goes  to  the  Epistle 
side  of  the  altar.  Then,  standing  turned  to  the  book, 
he  signs  himself  with  the  sign  of  the  cross;  but  in 
Requiem  Masses  instead  of  signing  himself,  he  makes 
the  sign  of  the  cross  over  the  book  with  his  open  right 
hand,  his  left  hand  resting  on  the  altar,  or  on  the 
book.*  Then  immediately  extending  his  hands,  and 
raising  them,  but  so  that  the  extremities  of  the  fingers 
will  not  be  higher  than  the  shoulders,  the  palm  of  one 
hand  being  turned  towards  the  other,  he  says  "the 
Lord's  Prayer  and  the  Collect  following."  As  he 
says,  "through  Christ  our  Lord,"  he  joins  his  hands 
before  the  breast,  but  does  not  bow  his  head,  as  the 
sacred  name  is  not  mentioned. 

OUR  Father,  who  art  in  heaven,  Hallowed  be  thy  Name. 
Thy  kingdom  come.     Thy  will  be  done  on  earth.  As 
it  is  in  heaven.     Give  us  this  day  our  daily  bread.    And 

the  Bishop  who  celebrates,  having  censed  the  altar,  proes  to  his  seat, 
where  he  says  the  rest  of  the  service  as  far  as  the  Offertory  (Ccrremo- 
niale  Episcoporum,  lib.  ii.  cap.  viii.  35  et  seq).  And  Pelliccia  tells  us 
that  "this  custom,  which  at  the  present  day  is  kept  up  by  Bishops  only, 
was  in  the  middle  ages  in  some  r;hurches  observed  by  Presbyters  also 
when  they  celebrated."  (Polity  of  the  Christian  Church,  Eng.  trans, 
p.  228.)  It  is,  however,  very  undesirable  that  at  an  ordinary  Mass 
the  Priest  should  ever  say  any  part  of  the  service  away  from  the  altar; 
it  is  very  much  better  to  leave  the  observance  of  this  i)eculiar  custom 
to  the  IBishops.  This  rubrical  provision  is  not  in  the  English  Prayer 
Book;  nor  is  the  concluding  clause,  "but  the  Lord's  Prayer,"  etc. 

*  Anciently  the  Priest  made  the  sign  of  the  cross  before  the  Introit. 
as  marking  the  beginning  of  the  Mass  proper.  The  Lord's  Prayer  and 
Collect  for  purity  in  our  rite  occupy  the  same  relative  position  as  the 
Introit,  and,  therefore,  the  sign  of  the  cross  is  verj;  fittingly  made  at 
this  place.  (Romsee,  Sensus  Litteralis,  etc.,  cap.  ii.  art.  vi.  ii.)  In 
Requiems  the  sign  of  the  cross  is  made  over  the  book,  as  if  over  the 
dead  for  whom  the  Mass  is  offered.  (Gavantus,  Thesaurus,  t.  i.  p.  ii. 
tit.  xiii.   I.) 


70  CERKMONJKS   OP   LOW    xVIASS. 

forgive  us  our  trespasses,  As  we  forgive  those  who  tres- 
pass against  us.  And  lead  us  not  into  temptation ;  But 
deliver  us  from  evil.    Amen. 

The  Colled, 

ALMIGHTY  God,  unto  whom  all  hearts  are  open,  all 
desires  known,  and  from  whom  no  secrets  are  hid ; 
Cleanse  the  thoughts  of  our  hearts  by  the  inspiration  of  thy 
Holy  Spirit,  that  we  may  perfectly  love  thee,  and  worthily 
magnify  thy  holy  Name ;  through  Christ  our  Lord.    Amen. 

2,  Then  with  hands  joined  before  the  breast,  the 
Priest  (if  the  Commandments  are  to  be  said)  turns 
by  his  left,  and  goes  to  the  midst,^  bows  slightly  to  the 
cross,  and  turns  by  his  right  towards  the  people. 

H  Then  shall  the  Minister,  turning  to  the  People,  rehearse 
distinctly  The  Ten  Commandments ;  and  the  People,  still 
kneeling,  shall,  after  every  Commandment,  ask  God  mercy 
for  their  transgressions  for  the  time  past,  and  grace  to 
keep  the  law  for  the  time  to  come. 

T[  The  Decalogue  may  be  omitted,  provided  it  be  said  once 
on  each  Sunday.  But  Note,  That  whenever  it  is  omitted, 
the  Minister  shall  say  the  Summary  of  the  Law,  begin- 
ning, Hear  what  our  Lord  Jesus  Christ  saith. 

Minister, 

GOD  spake  these  words,  and  said :  I  am  the  Lord  thy 
God;  Thou  shalt  have  none  other  gods  but  me. 
'People,     Lord,   have   mercy  upon  us,  and  incline   our 
hearts  to  keep  this  law. 
Minister,    Thou  shalt  not  make  to  thyself  any  graven 

^  With  regard  to  the  place  for  saying  the  Decalogue,  the  ritual  analogy 
of  the  Kyries,  of  which  our  present  arrangement  is  evidently  an  expan 
sion,  has  been  followed.  At  a  High  Mass  or  Missa  Cantata,  the 
Kyries  are  said  by  the  Priest  standing  at  the  Epistle  side,  but  at  a  Low 
Mass  they  are  said  in  the  midst;  hence  the  above  direction  to  say 
the  Decalogue  in  the  latter  place. 


CEREMONIES  OF   LOW    MASS.  71 

image,  nor  the  likeness  of  ansrthing  that  is  in  heaven 
above,  or  in  the  eax-th  beneath,  or  in  the  water  \mder  the 
earth;  thou  shalt  not  bow  down  to  them,  nor  worship 
them ;  for  I  the  Lord  thy  God  am  a  jealous  God,  and  visit 
the  sins  of  the  fathers  upon  the  children,  unto  the  third 
and  fourth  generation  of  them  that  hate  me ;  and  show 
mercy  unto  thousands  in  them  that  love  me  and  keep  my 
commandments. 

People.  Lord,  have  mercy  upon  us,  and  incline  our 
hearts  to  keep  this  law. 

Minister.  Thou  shalt  not  take  the  Name  of  the  Lord 
thy  God  in  vain ;  for  the  Lord  will  not  hold  him  guiltless, 
that  taketh  his  Name  in  vain. 

People.  Lord,  have  mercy  upon  us,  and  incline  our  hearts 
to  keep  this  law. 

Minister.  Eemember  that  thou  ke^  holy  the  Sabbath- 
day.  Six  days  shalt  thou  labour,  and  do  all  that  thou 
hast  to  do ;  but  the  seventh  day  is  the  Sabbath  of  the 
Lord  thy  God.  In  it  thou  shalt  do  no  manner  of  work 
thou,  and  thy  son,  and  thy  daughter,  thy  man-servant,  and 
thy  maid-servant,  thy  cattle,  and  the  stranger  that  is  with- 
in thy  gates.  For  in  six  days  the  Lord  made  heaven  and 
earth,  the  sea,  and  all  that  in  them  is,  and  rested  the 
seventh  day :  wherefore  the  Lord  blessed  the  seventh  day 
and  hallowed  it. 

People.  Lord,  have  mercy  upon  us,  and  incline  our  hearts 
to  keep  this  law. 

Minister.  Honour  thy  father  and  thy  mother;  that  thy 
days  may  be  long  in  the  land  which  the  Lord  thy  God 
giveth  thee. 

People.  Lord,  have  mercy  upon  us,  and  incline  our  hearts 
to  keep  this  law. 

Minister.    Thou  shalt  do  no  murder. 


72  CEREMONIES  OF  I.OW    MASS. 

People.  Lord,  have  mercy  upon  us,  and  incline  our  hearts 
to  keep  this  law. 

Minister.    Thou  shalt  not  commit  adultery. 

People.  Lord,  have  mercy  upon  us,  and  incline  our  hearts 
to  keep  this  law. 

Minister.    Thou  shalt  not  steal. 

People.  Lord,  have  mercy  upon  us,  and  incline  our  hearts 
to  keep  this  law. 

Minister.  Thou  shalt  not  bear  false  witness  against  thy 
neighbour. 

People.  Lord,  have  mercy  upon  us,  and  incline  our  hearts 
to  keep  this  law. 

Minister.  Thou  shalt  not  covet  thy  neighbour's  house, 
thou  shalt  not  covet  thy  neighbour's  wife,  nor  his  servant, 
nor  his  maid,  nor  his  ox,  nor  his  ass,  nor  anything  that  is 
his. 

People.  Lord,  have  mercy  upon  us,  and  write  all  these 
thy  laws  in  our  hearts,  we  beseech  thee. 

Tf  Then  the  Minister  may  say,^ 
Hear  also  what  our  Lord  Jesus  Christ  saith,  etc. 
Immediately  after  the  last  Commandment,  the  Priest 

turns  by  his  left  and  goes  to  the  book  at  the  Epistle 

side  to  read  the  Collect. 

3.  If  the  Decalogue  is  omitted,  then  immediately 
after  the  Collect  for  purity,  the  Priest,  without  chang- 
ing his  position  at  the  Epistle    side    of    the    altar,'^ 

•  This  rubric  leaves  the  saying  of  the  Summary  after  the  Command- 
ments to  the  option  of  the  Priest.  There  is  no  reason  why  it  ever 
should  be  said  when  the  Decalogue  has  been  read.  The  old  L,aw 
is  sufficiently  declared  in  the  commandments,  and  the  new  law  of 
charity  is  set  forth  in  the  Epistle  and  Gospel  which  follow.  The 
Summary  is  not  found  in  the  English  Book,  nor  is  there  any  provision 
for  the  omission   of  the   Commandments   at   any   time. 

''  The  summary  of  the  law  is  a  short  lection,  and,  therefore,  is  said 
facing  the  altar  after  the  analogy  of  the  Epistle. 


C15RKM0NIKS   OK   I,0\V    MASS.  73 

says,  with  hands  joined,  bowing  his  head  towards  the 
cross,  at  the  sacred  name, 

HEAR  what  our  Lord  Jesus  Christ  saith.  Thou  shalt 
love  the  Lord  thy  God  with  all  thy  heart,  and  with 
all  thy  soul,  and  with  all  thy  mind.  This  is  the  first 
and  great  commandment.  And  the  second  is  like  unto 
it;  Thou  shalt  love  thy  neighbour  as  thyself.  On  these 
two  commandments  hang  all  the  Law  and  the  Prophets. 

Then  he  turns  by  his  left  and  goes  to  the  midst,  bows 
to  the  cross,  and  standing  turned  to  the  altar,  with 
head  erect,  says  alternately  with  the  people  the  Kyrie, 
each  versicle  being  said  thrice.^ 

If  Here,  if  the  Decalogue  hath  been  omitted,  shall  be  said: 

Kyrie  clcison. 

LORD,  have  mercy  upon  us. 
Christ,  hcLve  mercy  upon  us. 
Lord,  have  mercy  upon  us. 

Then  the  Priest  bows  to  the  cross,  and  returns  to 
the  book  at  the  Epistle  side. 

4.  Standing  before  the  book  and  turning  himself 
somewhat  towards  the  cross,  without  moving  the  feet, 
he  says :  Let  us  pray,  at  the  same  time  disjoining 
and  immediately  joining  his  hands  (but  not  raising 
them),  and  bowing  his  head  slightly  to  the  cross. 
Then  facing  the  book,  he  extends  his  hands  before  the 
breast  in  the  manner  directed  above,  at  the  Lord's 
Prayer,  and  says  the  Collect.     Before  the  Collect  for 

8  The  Priest  and  people  say  the  Kyrie  thus:  Priest,  Lord  have  mercy 
upon  us.  People,  Lord  have  meicy  upon  us.  Priest,  Lord  have  mercy 
upon  us.  People,  Christ  have  mercy  upon  us.  Priest,  Christ  have 
mercy  upon  us.  People,  Christ  have  mercy  upon  us.  Priest,  Lord 
have  mercy  upon  us.  People,  Lord  have  mercy  upon  us.  Priest,  Lord 
have    mercy    upon    us. 


74  CKRKMONIKS   Ol"    LOW    MASS. 

flu-  Day  he  may  say  the  Collect,  0  Almighty  Lord,  and 
Everlasting  God,  etc."*  H  Then  shall  be  said  the  Collect 
of  the  Day. 

When  in  the  Collect  or  Epistle  he  names  the  name 
of  "Jesus,"  turning  somewhat  towards  the  cross,  in  the 
manner  directed  above,  he  bows  profoundly,  but  does 
not  join  his  hands.  And  when  in  the  Collect,  Epistle, 
or  Gospel,  he  mentions  the  name  of  "Mary,"  or  the 
name  of  the  Saint  whose  feast  is  being  kept,  or  of 
whom  commemoration  is  made,  he  bows  his  head 
towards  the  book.  No  notice,  however,  is  taken  of 
the  names  of  Saints  occurring  in  the  title  of  the 
Epistle  or  Gospel,  not  even  when  their  feasts  are  being 
celebrated.^"  When  at  the  conclusion  of  the  Collect, 
the  Priest  says,  "through  Jesus  Christ,"  he  joins  hi-; 
hands,  and  bows  his  head  profoundly  towards  the 
cross.  If  the  Collect  is  otherwise  concluded :  "who 
with  thee,"  etc.,  or  "who  liveth,"  etc.,  when  he  says, 
"in  the  unity,"  etc.,  he  joins  his  hands  before  the 
breast,  but  does  not  turn  towards  the  cross,  nor  bow 
his  head,  as  the  sacred  name  is  not  mentioned.^" 

5.  Tl  And  immediately  after  the  Collect,  the  Minister 
shall  read  the  Epistle,  saying: 

THE  Epistle  [or,  The  portion  of  Scripture  appointed  tor 
the  Epistle]  is  ■written  in  the  Chapter  of , 

beginning  at  the  Verse.    And  the  Epistle  ended,  he  shait 

say:    Here  endeth  the  Epistle. 

The  Priest  reads  the  Epistle,  with  his  face  turned 

•  It  will  be  observed  that  the  saying  of  this  prayer,  like  the  Sum- 
mary after  the  Commandments,  is  left  to  the  option  of  the  Priest. 
There  is  no  liturgical  reason  why  it  ever  should  be  said.  The  Knglish 
Book  has  in  this  place  the  two  prayers  for  the  King. 

1"  Merati,  Xov.   Ob.  etc.,  t.  i.   p.  ii.   tit.   v.   xi. 


ClvRUMONIKS   OF    I,0\V    MASS.  75 

towards  the  altar/^  his  hands  being  placed  upon  the 
book,  or  upon  the  altar,  or  he  holds  the  book  in  his 
hands.  When  he  mentions  the  sacred  name  he  bows 
profoundly  towards  the  cross,  as  directed  above.  On 
Palm  Sunday  he  genuflects  towards  the  book,  as  he 
says,  "at  the  name  of  Jesus  every  knee  should  bow," 
and  remains  kneeling  until  after  the  words,  ''things 
under  the  earth."  Having  read  the  Epistle,  he  joins 
his  hands  before  the  breast,  saying:  "Here  endeth  the 
Epistle."     The  server  says:    "Thanks  be  to  God." 

The  server  then  rises  and  goes  to  the  Epistle  side, 
making  due  reverence  in  the  midst ;  he  goes  up  and 
takes  the  book  with  the  book  rest,  or  cushion,  turns  by 
his  left  and  goes  by  the  step  below  the  foot-pace^-  to 
the  Gospel  side,  making  due  reverence  as  he  passes  by 
the  midst.  He  places  the  book  on  the  altar  so  that  the 
back  of  the  book  will  look  towards  the  northeast  corner 
of  the  altar,  and  not  towards  the  east  wall.  Then  stand- 
ing with  hands  joined,  at  the  Gospel  corner,  on  the  step 
below  the  foot-pace,  he  awaits  the  Priest. 

6.  The  Priest  having  said,  "Here  endeth,"  etc.,  as 
above,  goes  to  the  midst  of  the  altar ;  he  raises  his 
eyes  to  the  cross,  and  straightway  casts  them  down ; 

11  As  to  the  method  of  announcing  the  Epistle  and  Gospel,  see 
Notes  on  the  Mass,  iii.  p.  5,  also  note  at  the  end  of  this  volume. 
Before  1549,  the  Epistle  was  read  by  the  Priest,  at  a  Low 
Mass,  facing  the  altar,  and  the  Gospel  was  read  facing  north,  or  rather 
northeast,  as  we  have  directed  above.  The  Prayer  Book  contains  no 
direction  to  the  Priest  to  observe  any  other  position,  which  is  sufficient 
for  us  to  infer  that  the  ancient  custom  was  to  be  continued.  Moreover, 
although  the  revisers  of  1549  adopted  many  of  the  suggestions  of 
Abp.  Herman's  Consultation,  they  did  not  adopt  the  direction  found 
in  that  book,  that  the  Epistle  was  to  be  read,  "the  reader  turnynge 
hys  face  to  the  people"  (Daye's  trans.,  1548,  fol.  ccii.,  dorso),  nor 
did  the  Convocation  of  1661  adopt  a  like  direction  suggested  by  Cosin 
(See    Parker's   Introduction,    etc.,    p.    cxci.). 

12  See  Merati,  Nor.  Ob.  etc..  t.  i.  p.  ii.  tit.  vi.  ii.  If  there  is  no 
server,  the  Priest  having  read  the  Epistle,  carries  the  book  with  its 
res=t  to  the  Gospel  corner,  bowing  as  he  passes  by  the  midst;  he  then 
returns  to  the  midst  to  say  tlie  private  prayers,  as  directed  on  the 
next  page. 


76  CKREMONIKS   OF  LOW    MASS. 

then  bowing  his  body  profoundly,    and    keeping    his 
hands  joined  before  the  breast,  he  says^^  privately : 

Munda   cor  meum. 

CLEANSE  my  heart  and  my  lips,  O  thou  almighty 
God,  who  didst  purge  the  lips  of  the  prophet 
Isaiah  with  a  live  coal ;  and  do  thou  vouchsafe,  of  thy 
gracious  mercy,  so  to  purify  me,  that  I  may  worthily 
declare  thy  holy  Gospel ;  through  Christ  our  Lord. 
Amen. 

Still  bowing  down,  he  says  : 

ET  thy  blessing,  O  Lord,  be  upon  me.^* 


L 


Dominus  sit. 

THE  Lord  be  in  my  heart,  and  on  my  lips,  that  I 
may  worthily  and  rightly  proclaim  his  Gospel. 
Amen. 

In  Requiem  Masses,  "Let  thy  blessing,"  etc.,  and 
"The  Lord  be  in  my  heart,"  etc.,  are  not  said  ;^^  but  the 
prayer,  "Cleanse  my  heart,"  is  said. 

Then  the  Priest  stands  erect,  and,  without  making 
any  further  reverence  to  the  cross,  goes  immediately  to 
the  Gospel  corner.  Standing  turned  obliquely,  with 
hands  joined,  he  says,  in  a  low  voice,  to  the  server : 
V.  "The  Lord  be  with  you."  The  server  answers : 
R.  "And  with  thy  spirit." 

1'  The  custom  of  saying  special  prayers  in  preparation  for  the  reading 
of  the  Gospel  would  seem  to  be  most  ancient,  for  such  prayers  are 
found  in  the  liturgies  of  Saint  Mark  and  Saint  Chrysostom.  They  were 
also  in  all  the  old  English  missals,  as  in  almost  all  the  other  Western 
Uses.  They  are  an  evidence  of  that  reverential  regard  which  the 
Church  has  ever  had  for  the  written  word  of  God.  The  Munda  cor 
menm   is    in    the   Ambrosian    and    Roman    missals. 

"  So  I  have  translated,  Jube,  Dotnine,  benedicere.  This  formula, 
with  the  prayer  following  in  slightly  varying  versions,  is  found  in 
almost  all   the   ancient  missals. 

"  Romsee,    Sensus   Litt.,   cap,    ii.    art.    xi. 


CERIviMONIKS   OF   LOW    MASS.  yj 

\  Then,  the  people  all  standing  up,  shall  he  read  the 
Gospel,  saying, 

THE   Holy  Gospel   is   written  in  the  Chapter  of 
,  beginning  at  the Verse. 

As  the  Priest  announces  the  Gospel,  he  places  his 
left  hand  upon  the  book,  and  with  the  under  part  of 
the  thumb  of  his  right  hand  he  makes  the  sign  of  the 
cross  on  the  book,  over  the  beginning  of  the  Gospel, 
which  he  is  about  to  read,  saying:  "The  Holy  Gospel 
is,"  etc. ;  then  placing  the  left  hand  a  little  below  the 
breast,  he  signs  himself  with  his  right  thumb  on  the 
forehead,  mouth,  and  breast  (the  server  signing  him- 
self likewise),^®  as  he  says,  "beginning  at,"  etc.;  and 
then  joins  his  hands  before  the  breast.  Tf  Here  shall  be 
said  or  sung : 

/'^LORY  be  to  thee,  0  Lord.^^ 

The  Priest  does  not  turn  towards  the  cross,  or  bow 
his  head  at  these  words.^*  The  server  having  made  the 
response,  "Glory  be,"  etc.,  bows  to  the  Priest,  turns  by 
his  right  and  goes  down  to  below  the  lowest  step,  and 
then  goes  over  to  the  Epistle  side, making  due  reverence 
as  he  passes  by  the  midst.  During  the  reading  of  the 
Gospel,  he  stands  obliquely  with  his  face  turned 
towards  the  book,   observing    to    bow    or    genuflect 

"  See  Romsee  Sensus  Litteralis,   etc.,  cap.  ii.  art.  xi.  vi. 

"  "In  all  the  Latin  liturgies,  the  acclamation  'Glory  be  to  Thee,  O 
Lord,'  is  appointed  as  the  response  of  the  congregation  at  the  announce- 
ment of  the  Evangelical  lesson."  (Duchesne,  Origincs  dti  culte  Chretien. 
p.  i88.  It  has  been  omitted  from  the  English  Book  since  TS52,  but 
this  has  not  affected  the  practice  of  the  people  who  have  continued  to 
say  it. 

'*  By  the  decree  of  the  Seventh  General  Council  the  same  outward 
reverence  must  be  paid  to  the  text  of  the  Gospel  as  to  the  cross  and 
sacred    images. 


78  CJJREMONIKS   OF   LOW    MASS. 

towards  the  book  with  the  Priest.  The  I'riest  bows 
his  head  profoundly  towards  the  book  each  time  he 
mentions  the  sacred  name;  and  bows  it  moderately 
whenever  the  name  of  "Mary,"  or  of  the  Saint  whose 
feast  is  being  kept,  is  mentioned.  He  also  genuflects 
on  the  right  knee  towards  the  book,  on  Christmas  Day, 
at  the  words,  "And  the  Word  was  made  flesh;"  on  the 
Epiphany,  at  the  words,  "fell  down  and  worshipped 
him ;"  on  Palm  Sunday,  and  on  Tuesday,  Thursday, 
and  Friday  of  Holy  Week,  at  the  words,  "And  Jesus 
.  . .  .gave  up  the  ghost,"  or  the  like  words. 

The  Gospel  ended,  the  server  bowing  towards  the 
liook  says  in  a  low  voice : 

P  RAISE  be  to  thee,  O  Christ. 

While  he  says  these  words  the  server  turns 
towards  the  altar;  and  the  Priest,  at  the  same 
time,  raising  the  book  with  both  hands,  and 
bowing  his  head  a  little,  kisses  the  beginning 
of  the  Gospel  which  he  has  read,^®  as  he  says  privately : 

BY  the  Gospel  words  to-day  may  our  sins  be  done 
away.^'^ 
In  Requiem  Masses,  the  Priest  does  not  say  "By  the 
Gospel  words,"  etc.,  nor  does  he  kiss  the  book ;  but  the 
response,  "Praise  be  to  thee,  O  Christ,"  is  made  by 
the  server  as  usual. 

The  Priest  having  replaced  the  book  on  the  book- 
rest,  moves  it  with  both  hands  near  to  the  corporal. 

1"  The  kissing  of  the  book  at  this  place,  which  is  a  ceremonial  act 
common  to  all  the  old  Latin  Uses,  is  another  expression  of  the 
Church's   fervent  love   for  the  written   word  of  God. 

*•  "In  the  York  Horae  (fol.  4)  there  is  the  following  rubric  and 
prayer:  'This  prayer  following  ought  to  be  said  at  Mass  when  the 
Priest  hath  sayed  the  Gospell.  Per  hec  sancta  evangelica  dicta  deleantur 
uni versa   delicta.'  "      (Simmons,   Lay   Folks   Mass  Book,   notes,   p.   221.) 


CKREMONIKS  OF   LOW    MASS.  79 

Then  joining  his  hantls,  he  turns  by  his  right,  and  goes 
to  the  midst  of  the  altar. 

7.  Tf  Then  shall  be  said  the  Creed  commonly  called  the 
Nicene,  or  else  the  Apostles'  Creed ;  but  the  Creed  may  be 
omitted,  if  it  hath  been  said  immediately  before  in  Morn- 
ing Prayer ;  Provided,  that  the  Nicene  Creed  shall  be  said 
on  Christmas-Day,  Easter-day,  Ascension-day,  Whitsun- 
day, and  Trinity-Sunday.^^  By  the  Sarum  and  Roman 
missals  the  Creed  is  omitted  in  Requiem  Masses,  and 
on  all  ferias  except  Maundy  Thursday. 

The  Priest  standing  erect,  and  raising  and  extending 
his  hands  says  (if  it  is  to  be  said),  "I  believe;"  as  he 
says,  "in  one,"  he  joins  his  hands;  and  as  he  says, 
"God,"  he  bows  his  head  to  the  cross.  When  he  says, 
"Jesus  Christ,"  he  again  bows  his  head  to  the  cross. 
As  he  says,  "And  was  incarnate,"  he  places  the  extrem- 
ities of  his  fingers  on  either  side  of  the  corporal,  and 
kneels  on  the  right  knee  until  he  has  said  the  words, 
"And  was  made  man."  Then  he  immediately  rises 
and  joins  his  hands  before  the  breast.  As  he  says, 
"together  is  worshipped,"  he  bows  his  head  to  the 
cross.  As  he  says,  "And  the  life  of  the  world  to 
come,"  he  signs  himself  with  the  sign  of  the  cross  from 
the  forehead  to  the  breast ;  then  straightway  joining 
his  hands,  he  says,  "Amen."  The  server  standing  at 
the  Epistle  side,  bows,  genuflects,  and  makes  the  sign 
of  the  cross  with  the  Priest. 

Credo  in  iiniun  Dciim. 

I  BELIEVE  in  one  God  the  Father  Almighty,  Maker  of 
heaven  and  earth.  And  of  all  things  visible  and  in- 
visible : 

-^  The  Knglish  Rubric  reads:  "And  the  Gospel  ended,  shall  be  sun^ 
or  said  the  Creed  following  the  people  still  standing,  as  before."  On 
genuflecting  in  the  Creed,  see  Notes  on  the  Mass,  iv,  p.  7. 


8o  CEREMONIES   OF   LOW    MASS. 

And  in  one  Lord  Jesus  Christ,  the  only  begotten  Son  of 
God ;  Begotten  of  his  Father  before  all  worlds,  God  of  God, 
Light  of  Light,  Very  God  of  very  God;  Begotten,  not 
made ;  Being  of  one  substance  with  the  Father ;  By  whom 
all  things  v/ere  made  :  Who  for  us  men  and  for  our  salva- 
tion came  down  from  heaven.  And  was  incarnate  by  the 
Holy  Ghost  of  the  Virgin  Mary,  And  was  made  man ;  And 
was  crucified  also  for  us  under  Pontius  Pilate ;  He  suffered 
and  was  buried :  And  the  third  day  he  rose  again  according 
to  the  Scriptures  :  And  ascended  into  heaven.  And  sitteth 
on  the  right  hand  of  the  Father :  And  he  shall  come  again, 
with  glory,  to  judge  both  the  quick  and  the  dead ;  Whose 
kingdom  shall  have  no  end. 

And  I  believe  in  the  Holy  Ghost  The  Lord  and  Giver  of 
Life,  Who  proceedeth  from  the  Father  and  the  Son ;  Who 
with  the  Father  and  the  Son  together  is  worshipped  and 
glorified ;  Who  spake  by  the  Prophets :  And  I  believe  one 
Catholic  and  Apostolic  Church :  I  acknowledge  one  Baptism 
for  the  remission  of  sins :  And  I  look  for  the  Resurrection 
of  the  dead :  And  the  Life  of  the  world  to  come.    Amen. 

8.  Tl  Then  the  Minister  shall  declare  unto  the  People 
what  Holy-days,  or  Fasting-days,  are  in  the  week  following 
to  be  observed,  and  (if  occasion  be)  shall  Notice  be  given  of 
the  Communion,  2  2  and  of  the  Banns  of  Matrimony,  and 
other  Matters  to  be  published. 

9.  II  Then  shall  follow  the  Sermon. 

( I )    If   the    Celebrant   preaches    the    Sermon    from 

-2  It  would  seem  to  be  desirable  that  a  formal  notice  of  the  Com- 
munion of  the  people  should  be  given  from  time  to  time,  especially 
before  the  three  great  feasts,  and  on  other  set  occasions.  This  notice 
may  be  given  by  reading  here  one  of  the  two  Exhortations  which  are 
now  printed  in  the  Prayer  Book  at  the  end  of  the  Communion  Office.  In  the 
English  Prayer  Book  these  Exhortations  are  directed  to  be  read  "after 
the  Sermon  or  Homily  ended,"  but  this  rubric  having  been  omitted 
from  our  American  Prayer  Book,  the  proper  place  for  their  reading 
would  seem  to  be  after  the  Creed,  when  "Notice  is  given  of  the 
Communion." 


CEREMONIKS  C)F   LOW    MASS.  8l 

the  pulpit,  he  first  hows  to  the  cross,  and  then  going  to 
the  Epistle  side  he  goes  down  to  the  sedilia,  where  he 
lays  aside  his  chasuble  and  maniple.  Then  he  goes 
to  the  midst  below  the  lowest  step,  makes  due 
reverence ;  and  then  kneeling  down,  he  says  a  short 
prayer  commending  his  hearers  to  God,  and  then 
the  prayer,  "Cleanse  my  heart  and  my  lips,"  etc. 
He  then  rises  and  bows  with  the  server  who  is  standing 
at  the  Epistle  side  of  the  altar,  or  he  genuflects  with 
him  if  the  Sacrament  be  reserved,  and  then  proceeds 
to  the  pulpit ;  the  server  going  to  his  seat  on  the 
Epistle  side  of  the  Sanctuary.  (2)  If  the  Sermon  is 
preached  from  the  steps  of  the  altar,  he  does  not 
remove  his  vestments,  but  immediately  after  the  Creed, 
he  bows  to  the  cross,  and  turns  by  his  right  to  the 
people,  moving  backward  towards  the  Gospel  side,  so 
that  his  back  will  not  be  turned  to  the  cross.  The 
server  immediately  turns  by  his  right  and  goes  to  his 
seat.  Standing  there  on  the  foot-pace  at  the  Gospel 
side  the  Priest  first  gives  notice  of  the  Matters  to  be 
published,  as  directed  by  the  rubric  above,  after  which 
he  delivers  his  Sermon,  first  saying,  as  he  makes  the 
sign  of  the  cross,  "In  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost.  Amen."  At  the  end 
of  the  Sermon  he  turns  towards  the  midst,  and  pro- 
nounces the  Ascription,  and  then  proceeds  with  the 
Mass. 

(3)  If  some  one  else  preaches,  the  Celebrant  at  the 
end  of  the  Creed,  bows  to  the  cross,  turns  by  his  right 
and  proceeds  by  the  Epistle  side  of  the  altar  to  the 
seat  prepared  for  him.  The  server  at  the  same  time 
goes  to  his  seat. 

(4)  The    Sermon    ended,    if    the    Celebrant    had 

6 


82  CEREMONIES  OF  LOW   MASS. 

departed  from  the  altar,  he  returns  to  the  sedilia,  puts 
on  the  maniple  and  chasuble,  and  then  goes  to  the  midst 
before  the  lowest  step,  the  server  preceding  him ;  both 
bow  together,  or  they  genuflect  if  the  Sacrament  be  in 
the  tabernacle.  The  server  kneels  on  the  lowest  step 
at  the  Epistle  side ;  and  the  Celebrant  goes  up  the  steps 
of  the  altar  and  bows  to  the  cross.=^^ 


CHAPTER  IV. 

From  the  Offertory  to  the  Canon. 

(Missa   Fidelium.) 

1.  T[  The  Minister,  when  there  is  a  Communion,  shall 
return  to  the  Lord's  Table,'  and  begin  the  Offertory, 
saying  one  or  more  of  these  Sentences  following,  as  he 
thinketh  most  convenient. 

The  Priest  reads  the  Ofifertory  standing  in  the 
midst  turned  towards  the  altar,"  and  with  hands  joined. 
It  is  sufficient  to  read  but  one  Sentence  of  those 
printed  in  the  Prayer  Book.  The  one  following  seems 
to  be  the  most  appropriate  for  general  use : 

THINE,  0  Lord,  is  the  greatness,  and  the  power,  and 
the  glory,  and  the  victory,  and   the   majesty:  for 
all  that  is  in  the  heaven  and  in  the  earth  is  thine ;  thine 

^3  Merati,  p.  ii.  tit.  vi.  xxxviii.  De  Herdt,  Sacra  Liturgia  Praxis,  t.  i. 
p.   ii.   319- 

1  Anciently  the  Priest  kissed  the  altar  at  this  place;  and  this  he  did 
because  before  reading  the  Offertory,  he  saluted  the  people,  saying 
Dominus  z'obiscum.  But  now  that  this  salutation  has  been  removed 
from  our  office,  there  is  no  longer  any  raison  d'etre  for  kissing  the 
altar  here. 

^  The  same  remark  applies  here  which  was  made  with  regard  to  the 
reading  of  the  Epistle  and  Gospel.  No  direction  to  the  contrary  having 
been  given  in  the  Prayer  Book,  the  Priest  ought  to  observe  the  ancient 
position  while  reading  the  Offertory,  which  was  to  stand  turned  to  the 
altar.  It  is  also  to  be  noted  that  the  Offertory  as  an  integral  part  of  the 
Mass  must  always  be  read,  even  though  no  collection  is  to  be  made. 


CEREMONIES  OF  LOW   MASS.  83 

is  the  kingdom,  0  Lord,  and  thou  art  exalted  as  head 
above  all.    11  Chron.  xxix.  1.'' 

li  Whilst  these  Sentences  are  in  reading,  the  Deacons, 
Church-wardens,  or  other  fit  persons  appointed  for  that 
purpose,  shall  receive  the  Alms  for  the  Poor,  and  other 
Devotions  of  the  People,  in  a  decent  Basin  to  be  provided 
by  the  Parish  for  that  purpose;*  and  reverently  bring  it 
to  the  Priest,  who  shall  humbly  present  and  place  it  upon 
the  Holy  Table. 

The  Offertory  having  been  read  by  the  Priest,  the 
server  rises  and  goes  immediately  to  the  credence, 
takes  the  box  with  the  small  hosts  in  his  right  hand, 
and  goes  up  to  the  step  below  the  foot-pace  at  the 
Epistle  corner,  where  he  awaits  the  approach  of  the 
Priest. 

The  Priest  having  read  the  Oflfertory  Sen- 
tence (one  will  suffice),  as  above,  places  his  right  hand 
upon  the  altar,  beyond  the  corporal,  and  with  the  left 
hand  turns  the  leaf  of  the  book  to  the  prayers  for 
Christ's  Church  militant.  Then  he  takes  hold  of  the 
back  part  of  the  veil  with  both  hands  and  removes 
it  from  the  chalice  f  folds  it  on  the  altar  at  the  right 
of  the  corporal,  once  or  twice  lengthwise,  with  the 
right  side  out ;  and  then  places  it  close  to  the  retable 
and  near  to  the  corporal,  taking  care,  however,  that 
no  part  of  it  be  on  the  corporal.     Then  he  places  his 

*  This  sentence  is  not  in  the  English  Book. 

*  "It  is  curious  to  notice  that  the  revisers  of  the  second  book  of 
Common  Prayer  in  the  reign  of  Edward  VI.  in  preventing  the  people 
from  coming  up  to  the  altar  to  offer  their  alms  should  have  sanctioned 
the  adoption  of  the  earlier  and  distinctively  Roman  practice  of  going 
about  the  seats  to  receive  them."  (Simmons,  Lay  Folks  Mass  Book, 
Notes,  p.  234.)     See  Card.  Bona,  De  Reb.  Lit.  in  loc. 

°  The  chalice  remains  veiled  throughout  the  Missa  Catechumenorum, 
but  from  the  Offertory  until  after  the  Communion,  that  is,  throughout 
the  Missa  Fidelium,  the  chalice  is  unveiled,  because  as  Merati  observes 
(p.  ii.  tit.  ii.  xiv.)  during  this  part  of  the  service  the  mystery  of  the 
Lord's  Passion  is  nioic  expressly  set  forth  before  the  people. 


84  CEREMONIES  OF  LOW    MASS. 

left  hand  on  the  altar,  beyond  the  corporal,  and  with 
the  right  hand  takes  the  chalice  by  the  knop,  and 
moves  it  off  the  corporal  towards  the  Epistle  side. 
Next  he  takes  the  pall  between  the  thumb  and  fore- 
finger of  the  right  hand,  and  places  it  on  the  corporal, 
so  that  part  of  it  will  rest  upon  the  veil.® 

2.  H  And  the  Priest  shall  then  place  npon  the  Table 
so  much  bread  and  wine^  as  he  shall  think  sufficient. 

The  Priest  fulfils  this  rubric  after  the  following 
manner:  He  takes  the  paten  with  the  large  host, 
between  the  fore  and  middle  fingers  of  the  right  hand, 
and  brings  it  before  his  breast ;  then  he  takes  hold  of 
it  with  his  left  hand,  so  that  the  thumb,  forefinger  and 
middle  finger  of  each  hand  will  hold  the  paten  about 
the  circumference,  the  ring  and  little  fingers  being 
joined  together  to  the  wrist  beneath  the  paten.  Hold- 
ing it  in  this  manner  with  both  hands,  and  raising  it 
as  high  as  the  breast,  he  bows  his  head  slightly  to  the 
cross,  and  goes  to  the  Epistle  side.  The  server  bows 
to  him  as  he  approaches,  and  holds  out  the  box  uncov- 
ered. The  Priest  takes  as  many  small  hosts  "as  he 
shall  think  sufficient,"  placing  them  upon  the  paten 
held  in  his  left  hand,  but  so  that  the  large  host  will 
be  on  top.  Then  taking  the  paten  with  both  hands, 
in  the  manner  just  directed,  he  turns  by  his  left  and 
goes  to  the  midst,  and  there  holding  the  paten  before 
his  breast,  he  lifts  his  eyes  to  the  cross,  saying: 
"Receive,  holy  Father,  almighty,  everlasting  God ;" 
then  straightway  casting  his  eyes  down,  and  still  hold- 
ing the  paten  before  his  breast,  he  proceeds  with  the 
prayer : 

•  Romsee,   Praxis,   etc.,   part  ii.   art.   vi.   ii. 
'  See  Notes  vn  the  Muss,  v.,  p.  9. 


CEREMONIKS  OF  LOW    MASS.  85 

Suscipe  sancte  Pater. 

RECEIVE,  Holy  Father,  almighty,  everlasting 
God,  this  spotless  host,  which  I,  thine  unworthy 
servant,  offer  unto  thee,  my  God,  the  living  and  the 
true,  for  my  innumerable  sins,  offences,  and  negli- 
gences, for  all  here  present,  and  for  all  faithful  Chris- 
tians, both  quick  and  dead :  that  it  may  be  profitable 
both  to  me  and  to  them  for  salvation  unto  everlasting 
life.     Amen.** 

Having  said  this  prayer,  he  lowers  the  paten  to 
about  four  inches  from  the  altar,  and  with  it  makes 
the  sign  of  the  cross  horizontally  over  the  corporal, 
and  then  puts  it  down  a  little  behind  the  cross  embroid- 
ered upon  the  corporal. 

3.  If  there  are  more  small  hosts  to  be  consecrated  for 
the  Communion  of  the  people  than  can  conveniently  be 
placed  upon  the  paten,  a  ciborium  with  its  proper 
cover,  or  another  chalice,  covered  with  a  paten  or  pall, 
ought  to  be  used.  It  is  placed  upon  the  altar  before  the 
service,  and  after  the  Priest  spreads  the  corporal,  he 
places  the  ciborium  upon  the  corporal  behind  the  chal- 
ice, where  it  remains  until  the  Offertory.  The  Priest 
having  read  the  Offertory,  and  moved  the  chalice  off 
the  corporal,  uncovers  the  ciborium,  and  places  it  on 
the  Epistle  side  of  the  altar.  Then  joining  his  hands, 
he  bows  to  the  cross  and  goes  to  the  Epistle  side. 
He  takes  the  ciborium  with  his  left  hand,  and  with 
the  right  hand  he  places  in  it  the  required  number  of 
hosts.  Then  placing  it  upon  the  altar  towards  the 
corporal,  he  joins  his  hands,  and  returns  to  the  midst, 
where  he  bows  to  the  cross.     He    then    places    the 

'  Leofric  Missal,  p.   10. 


86  CEREMONIKS   or   LOW    MASS. 

ciborium  on  the  back  part  of  the  corporal.  After 
which,  he  removes  the  pall  from  the  chalice,  and  taking 
the  paten  with  the  large  host,  he  ofifers  it,  as  directed 
above,  at  the  same  time  directing  his  intention  also  to 
the  small  hosts  in  the  ciborium,  while  he  says,  "Receive, 
Holy  Father,"  etc.  Then,  having  finished  the  prayer, 
and  placed  the  paten  upon  the  corporal,  he  covers  the 
ciborium  with  its  proper  cover. 

4.  As  soon  as  the  Priest  has  received  the  hosts  for 
the  Communion  of  the  people,  the  server  bows  to  him, 
and  replaces  the  box  on  the  credence.  Then  he 
removes  the  stoppers  from  the  cruets ;  and  taking  the 
wine  cruet  into  his  right  hand,  and  the  water  cruet 
into  his  left  hand,  he  returns  to  the  step  below  the 
foot-pace  at  the  Epistle  corner  of  the  altar.  The  Priest 
having  placed  the  paten  upon  the  corporal  and  covered 
the  ciborium,  as  directed  above,  joins  his  hands  before 
the  breast,  bows  slightly  to  the  cross,  and  goes  to  the 
Epistle  corner ;  the  server  bowing  to  him  as  he 
approaches.  Then  standing  turned  towards  the  altar, 
he  reaches  the  chalice  to  himself  with  his  left  hand, 
taking  it  by  the  knop ;  then  he  takes  the  purificator 
with  his  right  hand,  and  wipes  the  bowl  of  the  chalice, 
both  within  and  without.  The  server  kisses  the  top  of 
the  wine  cruet,  and  presents  it  to  the  Priest  in  such 
a  way  that  he  may  conveniently  take  hold  of  it  by  the 
handle  or  upper  part ;  and  the  Priest,  standing  turned 
towards  the  altar,  and  holding  the  chalice  upon  the 
altar  with  his  left  hand,  (the  purificator  being  held 
between  the  knop  of  the  chalice  and  the  thumb  of  the 
same  hand  in  such  a  manner  that  part  of  it  will  hang 
over  the  thumb),  takes  the  wine  cruet  with  his  right 
hand  from  the  right  hand  of  the  server,  pours  wine 


CEREMONIES  OF  LOW    MASS.  87 

into  the  chalice,  and  returns  the  cruet  into  the  server's 
left  hand,  who  as  he  receives  it,  kisses  the  top  part. 
The  server  immediately  presents  the  water  cruet  with 
his  right  hand,  kissing  the  top  part  of  it ;  and  the 
Priest  still  holding  the  chalice  in  the  same  way,  makes 
the  sign  of  the  cross  with  his  right  hand  over  the  water 
cruet  held  in  the  hand  of  the  server,  saying  privately 
at  the  same  time,  "O  God  ^  who  didst,"  etc.  In 
Requiem  Masses  the  server  does  not  kiss  the 
cruets,  and  the  Priest  does  not  make  the  sign  of  the 
cross  as  he  says  the  following  prayer : 

Dens  qui  humance. 

O  GOD,  who  didst  wonderfully  create  and  yet  more 
wonderfully  renew  the  dignity  of  the  nature 
of  man ;  (taking  the  cruet,  he  pours  a  very  little  zvatcr 
into  the  chalice,  saying):  grant  unto  us,  that  by  the 
mystery  set  forth  by  this  water  and  wine,  we  may  ever 
be  partakers  of  the  divine  nature  of  him  who  vouch- 
safed to  be  made  partaker  of  our  manhood,  Jesus 
Christ  thy  Son  our  Lord,  who  liveth  and  reigneth  with 
thee,  in  the  unity  of  the  Holy  Ghost,  ever  one  God, 
world  without  end.     Amen.® 

5.  The  Priest  returns  the  cruet  into  the  server's  left 
hand,  who  kisses  it  as  he  receives  it.  Then  holding  the 
chalice  on  the  altar,  he  bows  his  head  towards  the 
cross  as  he  says  "Jesus"  in  the  above  prayer,  but  does 
not  join  his  hands.  Then  he  takes  the  purificator  with 
the  right  hand  and  wipes  out  any  drops  of  wine  or 
water  that  may  have  adhered  to  the  inside  of  the  chal- 
ice.    Then  he  lays  the  purificator  with  his  left  hand 

'  This  prayer  is  found  in  the  Sacramentaries  of  Saint  Leo  and  Gelasius 
as  one  of  the  collects  for  Christmas  Day.  (Muratori,  Liturgia  Romana 
Vetus,  t.  i.  col.  467,  497.) 


88  CEREMONIES  01?  LOW   MASS. 

on  the  altar  midway  between  the  corporal  and  the 
Epistle  corner.  With  the  same  hand  he  sets  the 
chalice  between  the  purificator  and  the  corporal.  He 
joins  his  hands  before  the  breast,  returns  to  the 
midst,  and  bows  to  the  cross ;  then  straightway  placing 
the  left  hand  on  the  altar  beyond  the  corporal,  he 
extends  his  right  arm  and  takes  the  chalice  by  the  knop, 
Holding  it  with  both  hands,  that  is,  the  foot  with  his 
left  hand,  and  the  knop  with  his  right  hand,  he  raises 
it  so  that  the  top  of  the  bowl  will  be  not  higher  than 
the  eyes,  and,  fixing  his  eyes  upon  the  cross,  says 
privately : 

Offerimus. 

WE  offer  unto  thee,  O  Lord,  the  cup  of  salvation, 
humbly  beseeching  thy  mercy,  that  it  may  go 
up  before  thy  divine  majesty  with  a  sweet-smelling 
savour  for  our  salvation,  and  for  that  of  the  whole 
world.    Amen. 

Then  he  lowers  the  chalice  to  about  four  inches  above 
the  altar;  and  still  holding  it  with  both  hands,  with  it 
makes  the  sign  of  the  cross  over  the  altar,  and  then 
places  it  upon  the  corporal,  a  little  behind  the  paten. 
Then  placing  the  left  hand  on  the  foot  of  the  chalice,^" 
he  takes  the  pall  between  the  thumb  and  forefinger  of 
the  right  hand,  and  places  it  on  the  chalice. 

6.  Then  he  joins  his  hands ;  and  placing  the  extrem- 
ities of  the  longer  fingers  upon  the  corporal,  so  that 
the  little  fingers  merely  touch  the  forepart  of  the 
mensa  of  the  altar,  and  moderately  bowing  down,  he 
says: 

1"  The  direction  to  place  the  left  hand  upon  the  foot  of  the  chalice, 
whenever  the  pall  is  removed  or  placed  upon  it,  is  suggested  by  Romsee, 
and  is  given  in  order  to  guard  against  any  accidental  tilting  over  of  the 
chalice. 


CEREMONIKS  OF  LOW   MASS.  89 

In  spiritu  humilitatis. 

IN  the  spirit  of  humility,  and  with  a  contrite  heart, 
let  us  be  accepted  by  thee,  O  Lord ;  and  so  let  our 
sacrifice  be  in  thy  sight  this  day,  that  it  may  be  well 
l)leasing  unto  thee,  O  Lord  God.^^ 

7.  Then  standing  erect,  and  straightway  lifting  his 
eyes  to  the  cross,  and  at  the  same  time  opening  his 
hands,  and  raising  them  as  high  as  the  shoulders,  he 
says: 

Vent  SanctiUcator. 

COME,  O  thou  the  Sanctifier,  (lozvering  his  eyes, 
and  joining  his  hands,  he  proceeds:)  almighty 
and  everlasting  God,  (placing  the  left  hand  on  the  altar 
beyond  the  corporal  he  makes  the  sign  of  the  cross  with 
the  right  hand  over  the  paten  and  chalice  together 
saying:)  and  bl  ^  ess  this  sacrifice  prepared  for  thy 
holy  name.^^ 

The  server  remains  standing  by  the  credence  with 
hands  joined  until  the  offerings  of  the  people  have  been 
gathered.  Then  he  takes  with  both  hands  the  basin  in 
which  to  receive  the  oflferings,  and  goes  down  below 
the  lowest  step  of  the  altar  at  the  Epistle  side,  where 
he  awaits  the  Priest. 

The  Priest  bows  his  head  to  the  cross,  turns  by  his 
right,  and  goes  down  below  the  lowest  step.  He  bows 
or  genuflects  with  the  server,  and  then  goes  to  the 
entrance  of  the  presbytery  which  is  between  the  choir 
and  the  sanctuary.*  Standing  there,  with  his  face 
turned  towards  the  people  and  with  the  server  at  his 

^^  Danl.    iii.    39,   40. 

^-  Of  the  three  above  prayers,  the  Offcrimus  is  found  in  the  West- 
minster missal  (vol.  ii.  col.  500,  H.  B.  Soc);  the  In  spiritrt  humilitatis 
is  found  in  this  and  also  in  the  York  and  Hereford  missals;  the  Feni 
Sanctificator  is   in   all   three   and   also   in   the   Leofric   missal    (p.    10). 

*  Cf.     Ordines   Romatii   in   loc. 


90  ce;remonif,s  of  i.ow  mass. 

left  hand,  he  receives  the  offerings  of  the  people  from 
"the  Deacons,  Church-wardens,  or  other  fit  persons 
appointed  for  that  purpose,"  who  reverently  bring  them 
to  him  and  place  them  in  the  basin  held  by  the  server.* 
Then  the  Priest  returns,  and  with  the  server,  bows 
or  genuflects  below  the  lowest  step  of  the  altar.  Then 
both  go  up  to  the  altar. 

8.  The  Priest  having  bowed  in  the  midst,  moves 
towards  the  Epistle  side,^^  where  he  receives  the  basin 
from  the  server;  he  "humbly  presents  it"  by  raising 
it  as  high  as  his  breast,  and  then  "places  it  upon  the 
Holy  Table"  at  the  Epistle  side. 

TI  And  wlieii  the  Alms  and  Oblations  are  presented,^* 
there  may  be  sung  a  Hymn,  or  an  OflFertory  Anthem  in  the 
words  of  Holy  Scripture  or  of  the  Book  of  Common  Prayer, 
under  the  direction  of  the  Minister. 

9.  The  Priest  having  presented  and  placed  the  basin 
with  the  alms  upon  the  altar,  straightway  returns  it 
to    the    server,^^    who    places    it    upon    the  credence, 

*  See  Notes  on  the  Mass,  vi,  p.    10. 

13  The  rubric  requires  that  the  offerings  of  the  people  shall  be  placed 
upon  the  Holy  Table.  The  oblations  are  in  the  middle  of  the  altar, 
and  the  book  occupies  the  Gospel  side;  the  Epistle  side,  therefore,  seems 
to  be  the  most  convenient  place  for  this  ritual  action.  Canon  Simmons 
quotes  a  description  of  the  making  of  the  offerings  by  the  people  in  a 
church  at  Basle,  in  which  they  are  said  to  have  been  placed  "upon 
the  altar  at  the  Epistle  side."     (Lay  Folks  Mass  Book,   p.   234,   Note.) 

'^*  This  rubric  was  introduced  into  our  Prayer  Book  in  1889,  and 
although  it  has  no  practical  application  in  a  Low  Mass,  we  cannot  pass 
it  over  without  drawing  attention  to  its  doctrinal  significance.  Hith- 
erto, the  alms  have  been  spoken  of  as  being  '"presented,"  but  the  obla- 
tions of  bread  and  wine  were  only  said  to  be  "placed  upon  the  Table." 
And  while  indeed  the  prayer  "to  accept  our  alms  and  oblations,"  made 
it  evident  that  there  was  intended  to  be  as  formal  a  presentation  of 
the  bread  and  wine  as  of  the  alms,  still  the  absence  of  the  express 
Vv'ord  gave  some  the  opportunity  to  cavil.  By  this  new  rubric,  however, 
all  possibility  of  doubt  is  removed,  and  the  matter  is  made  perfectly 
clear;  for  now,  not  only  are  the  alms  said  to  be  presented,  but  the 
"Oblations  are  presented''  also.  And  this  express  presentation  of  the 
unconsecrated  gifts,  accentuates  "The  Oblation"  after  the  Consecration, 
and  makes  it  evident  that  the  two  acts  are  of  an  entirely  different 
character. 

1^  Nothing  is  to  be  left  on  the  altar  except  what  pertains  to  the  cele- 
bration of  the  Sacrifice.     Cf,  Canon  iv,  of  the  Apostolic  Canons, 


CEREMONIES  OF   LOW    MASS.  9I 

or  Other  convenient  place.  And  then  joining  his 
hands,  he  moves  towards  the  Epistle  corner,  beginning 
the  psalm  Laz'abo.  And  the  server  having  placed  the 
alms-basin  upon  the  credence  or  elsewhere,  takes 
the  small  basin  for  the  washing  of  the  Priest's  fingers 
in  his  left  hand;  hangs  the  napkin  over  his  left  arm, 
takes  the  water  cruet  in  his  right  hand,  and  then  goes 
up  to  the  step  below  the  foot-pace  at  the  Epistle  corner, 
where  he  bows  to  the  Priest.  The  Priest  standing  with 
his  left  side  towards  the  altar,  continues  the  psalm, 
and  at  the  same  time,  he  holds  the  extremities  of  the 
thumbs  and  forefingers  over  the  basin  while  the  server 
pours  water  upon  them.  Having  washed  his  fingers, 
he  takes  the  napkin,  and  facing  the  altar,  wipes  his 
fingers  dry,  and  then  replaces  the  napkin  on  the 
server's  arm.  He  joins  his  hands,  and  standing  turned 
to  the  altar  at  the  Epistle  corner  completes  the  psalm. 
As  he  says,  "Glory  be,"  etc.,  he  turns  somewhat 
towards  the  cross,  without,  however,  moving  his  feet, 
and  bows  his  head  until  the  words,  "and  to  the  Holy 
Ghost,"  inclusive,  when  he  stands  erect,  and  then  con- 
tinues :  "As  it  was,"  etc. 

Psalm  26.     Lavaho. 

I    WILL  wash  my  hands  in  innocency,  O  Lord :  and 
so  will  I  go  to  thine  altar. 
That  I  may  shew  the  voice  of  thanksgiving :  and  tell 
of  all  thy  wondrous  works. 

Lord,  I  have  loved  the  habitation  of  thy  house :  and 
the  place  where  thine  honour  dwelleth. 

O  shut  not  up  my  soul  with  the  sinners :  nor  my 
life  with  the  bloodthirstv ; 


92  CEREMONIIvS  OF  LOW   MASS. 

In  whose  hands  is  wickedness ;  and  their  right  hand 
is  full  of  gifts. 

But  as  for  me,  I  will  walk  innocently :  O  deliver  me, 
and  be  merciful  unto  me. 

My  foot  standeth  right :  I  will  praise  the  Lord  in 
the  congregations. 

Glory  be  to  the  Father,  and  to  the  Son :  and  to  the 
Holy  Ghost. 

As  it  was  in  the  beginning,  is  now,  and  ever  shall 
be:  world  without  end.    Amen.^^ 

The  Gloria  Patri  is  not  said  at  the  end  of  the 
above  psalm  in  Requiem  Masses,  nor  from  Passion 
Sunday  until  Holy  Sabbath  exclusive. 

ID.  The  server  having  bowed  to  the  Priest  when  the 
napkin  is  returned,  replaces  the  cruet  and  basin  on  the 
credence,  takes  the  sacring  bell  in  his  right  hand, 
being  careful  not  to  let  it  ring,  and  then  (without  bow- 
ing in  the  midst)  goes  and  kneels  on  the  lowest  step 
at  the  Epistle  side,  placing  the  bell  on  the  step  before 
him.  He  remains  in  this  place  until  just  before  the 
Consecration.  The  Priest  having  finished  the  psalm, 
turns  by  his  left,  and  goes  to  the  midst.  He  raises  his 
eyes  to  the  cross,  and  straightway  casts  them  down ; 

"  The  washing  of  the  hands  is  among  the  most  ancient  of  the  cere- 
monies observed  in  the  Celebration  of  the  Holy  Mysteries.  Saint  Cyril, 
of  Jerusalem,  teaches  us  its  mystical  significance:  "Ye  saw  then  the 
Deacon  give  to  the  Priest  water  to  wash,  and  to  the  Presbyters  who 
stood  round  God's  board,  he  gave  it,  not  at  all  because  of  bodily  defile- 
ment; no,  for  we  did  not  set  out  for  the  Church  with  defiled  bodies. 
But  this  washing  of  hands  is  a  symbol  that  ye  ought  to  be  pure  from 
all  sinful  and  unlawful  deeds:  for  since  the  hands  are  a  symbol  of 
action,  by  washing  them  we  represent  the  purity  and  blamelessness  of 
our  conduct.  Hast  thou  not  heard  the  blessed  David  opening  this 
mystery,  and  saying,  /  will  wash  mine  hands  in  innocency,  and  so 
will  I  compass  thine  altar,  0  Lordf  The  washing,  therefore,  of  the 
hands  is  a  symbol  of  immunity  from  sin."  (Catechetical  Lee,  Oxf. 
trans,  p.  273.)  It  is  worthy  of  note,  that  in  the  office  of  the  prothesis 
of  the  liturgies  of  Saint  Chrysostom  and  Saint  Basil  the  psalm  Lavaho  is 
directed  to  be  said  to  the  end,  and  not  merely  the  first  verse  as  in 
many  of  the  Western  rites.  See  Neale  and  Littledale,  Trans,  of  the 
Prim.  Lit.,  p.   179. 


cr^'C'"'Jiyjw 


CEREMONIES  OF  I.OW    MASS.  93 

then  placing  the  extremities  of  his  fingers  upon  the 
altar,  in  the  manner  directed  before,  and  bowing  his 
body  moderately,  he  says  privately : 

Suscipe  sancte   Trinitas. 

RECEIVE,  O  Holy  Trinity,  this  oblation,  which 
we  offer  imto  thee,  in  memory  of  the  Passion, 
Resurrection,  and  Ascension  of  our  Lord  Jesus 
Christ ;  and  in  honour  of  blessed  Mary  Ever-Virgin, 
of  blessed  John  the  Baptist,  of  the  holy  Apostles  Peter 
and  Paul,  and  of  all  thy  Saints :  that  it  may  avail  them 
to  their  honour,  and  us  to  our  salvation.  And  may 
they,  whose  memory  we  celebrate  on  earth,  vouchsafe 
to  intercede  for  us  in  heaven ;  through  the  same  Christ 
our  Lord.    Amen.^" 

II.  Then  he  extends  his  hands  on  either  side  of  the 
corporal,  and  kisses  the  cross  embroidered  on  it.  He 
stands  erect,  joins  his  hands  before  the  breast,  and 
turns  by  his  right  towards  the  people.  ^  Then  shall 
the  Priest  say,  as  he  extends,  elevates  and  joins  his 
hands : 


L 


ET  us  pray  for  the  whole  state  of  Christ's  Church 
militant. 

He  turns  to  the  altar  by  the  opposite  way  and  so 
completes  the  circle,  and  then  bows  his  head  to  the 
cross.  Then,  if  the  Mass  is  for  the  living,  the  Priest 
pauses,  and  raising  his  joined  hands  as  high  as  his 
chin,  and  bowing  his  head  a  little,  prays  silently  for 
those  for  whom  he  intends  to  ofifer  the  holy  Sacrifice. 
Then  extending  his  hands  before  the  breast,  and  rais- 
ing his  head,  he  says  the  following  prayers.*     If  there 

1*  Cf.   Leofric  Missal,   p.   9.  *  Notes  on   the  Mass,   vii,   )».    13. 


94  CEREMONIES  OF  LOW    MASS. 

be  no  alms,  then  shall  the  words  "alms  and"  be  left 
unsaid.  At  the  end,  as  he  says,  "Grant  this,  O  Father, 
for  Jesus  Christ's  sake,"  he  joins  his  hands,  and  bows 
his  head. 

ALMIGHTY  and  everliving  God,  who  by  thy  holy 
Apostle  has  taught  us  to  make  prayers,  and  sup- 
plications, and  to  give  thanks  for  all  men;  We  humbly 
beseech  thee  most  mercifully  to  accept  our  [alms  and] 
Oblations,  and  to  receive  these  our  prayers,  which  we 
offer  unto  thy  Divine  Majesty ;  beseeching  thee  to  inspire 
continually  the  Universal  Church  with  the  Spirit  of  truth, 
unity  and  concord;  And  grant  that  all  those  who  do 
confess  thy  holy  Name  may  agree  in  the  truth  of  thy  holy 
Word,  and  live  in  unity  and  godly  love.  ^ " 

WE  beseech  thee  also,  so  to  direct  and  dispose  the 
hearts  of  all  Christian  Rulers,  that  they  may 
truly  and  impartially  administer  justice,  to  the  punishment 
of  wickedness  and  vice,  and  to  the  maintenance  of  thy 
true  religion  and  virtue. 

GIVE  grace,  0  heavenly  Father,  to  all  Bishops  and 
other  Ministers,  that  they  may,  both  by  their  life 
and  doctrine,  set  forth  thy  true  and  lively  Word,  and 
rightly  and  duly  administer  thy  holy  Sacraments. 

AND   to    all   thy   People    give   thy   heavenly   grace; 
and  especially  to  this  congregation  here  present; 
that,  with  meek  heart  and  due  reverence,  they  may  hear, 

"  In  the  English  Book  the  two  paragraphs  following  read  thus: — 
"We  beseech  thee  also  to  save  and  defend  all  Christian  Kings, 
Princes,  and  Governours;  and  specially  thy  servant,  Edward,  our 
King;  that  under  him  we  may  be  godly  and  quietly  governed:  And 
grant  unto  his  whole  Council,  and  to  all  that  are  put  in  authority  under 
him,  that  they  may  truly  and  indifferently  minister  justice,  to  the  pun- 
ishment of  wickedness  and  vice,  and  to  the  maintenance  of  thy  true 
religion,  and  virtue.  Give  grace,  O  heavenly  Father,  to  all  Bishops  and 
Curates,  that  they  may  both  by  their  life  and  doctrine  set  forth  thy 
true  and  lively  Word,  and  rightly  and  duly  administer  thy  holy  Sac- 
raments." 


CEREMONIES   OE   LOW    MASS.  95 

and  receive  thy  holy  Word ;  truly  serving  thee  in  holiness 
and  righteousness  all  the  days  of  their  life. 

AND  we  most  humbly  beseech  thee,  of  thy  goodness, 
0  Lord,  to  comfort  and  succour  all  those  who,  in 
this  transitory  life,  are  in  trouble,  sorrow,  need,  sickness, 
or  any  other  adversity. 

AND  we  also  bless  thy  holy  Name  for  all  thy  servants 
departed  this  life  in  thy  faith  and  fear,'*  beseech- 
ing thee  to  give  us  grace  so  to  follow  their  good  examples, 
that  with  them  we  may  be  partakers  of  thy  heavenly 
kingdom.  Grant  this,  0  Father,  for  Jesus  Christ's  sake, 
our  only  Mediator  and  Advocate.    Amen, 

12.  Tf  At  the  time  of  the  Celebration  of  the  Communion, 
the  Priest  shall  say  this  Exhortation.  But,  Note,  That  the 
Exhortation  may  be  omitted  if  it  hath  been  already  said 
on  one  Lord's  Day  in  that  same  month. 

DEAKLY   beloved  in  the   Lord,   ye  who   mind,   etc. 
Amen, 

With  hands  joined  before  the  breast,  he  turns  by 
his  right  towards  the  people  (if  he  be  not  turned 
already) .  ^  Then  shall  the  Priest  say  to  those  who  come 
to  receive  the  Holy  Communion, 

YE  who  do  truly  and  earnestly  repent  you  of  your  sins, 
and  are  in  love  and  charity  with  your  neighbours, 
and  intend  to  lead  a  new  life,  following  the  commandments 
of  God,  and  walking  from  henceforth  in  his  holy  ways ; 

'"  Some  make  the  commemoration  of  the  dead  after  the  words,  "in  thy 
faith  and  fear,"  which  occur  in  the  prayers  for  Christ's  Church  mili- 
tant, ( Orationes  super  oblata).  But  there  is  a  manifest  incongruity  in 
praying  for  the  dead  in  a  series  of  prayers  said  expressly  for  the 
"Church  militant."  Moreover,  in  the  L,atin  Canon,  the  dead  are  com- 
memorated after  the  consecration  and  not  before.  And  the  learned 
Mr.  Scudamore  says:  "There  is  reason  to  think  that  at  the  earliest 
period  the  faithful  departed  were  not  commemorated  in  any  way  until 
after  the  consecration."     (Notitia,   etc.,  p.   421.) 


96  CEREMONIES  OF  LOW   MASS. 

Draw  near  with  faith,  and  take  this  holy  Sacrament  to  your 
comfort;  and  make  your  humble  confession  to  Almighty 
Q-od,  devoutly  kneeling. 

Then  he  turns  to  the  altar  by  his  right  hand,  kneels 
down  on  both  knees,  and  joins  his  hands  before  the 
breast.  ^  Then  shall  this  general  Confession  be  made,  by 
the  Priest  and  all  those  who  are  minded  to  receive  the  Holy 
Communion,  humbly  kneeling.^' 

ALMIGHTY  God,  Father  of  our  Lord  Jesus  Christ, 
Maker  of  all  things.  Judge  of  all  men ;  We  acknowl- 
edge and  bewail  our  manifold  sins  and  wickedness,  Which 
we,  from  time  to  time,  most  grievously  have  committed, 
(He  places  the  left  hand  a  little  heloiv  the  breast, 
and  with  the  right  hand  he  strikes  his  breast  thrice,^^ 
saying)  :  By  thought,  word,  and  deed.  Against  thy  Divine 
Majesty,  Provoking  most  justly  thy  wrath  and  indignation 
against  us.  We  do  earnestly  repent.  And  are  heartily 
sorry  for  these  our  misdoings ;  The  remembrance  of  them  is 
grievous  unto  us ;  The  burden  of  them  is  intolerable.  Have 
mercy  upon  us,  have  mercy  upon  us,  most  merciful  Father ; 
For  thy  Son  our  Lord  Jesus  Christ's  sake.  Forgive  us  all 
that  is  past ;  And  grant  that  we  may  ever  hereafter  Serve 
and  please  thee  In  newness  of  life,  To  the  honour  and  glory 
of  thy  Name ;  Through  Jesus  Christ  our  Lord.    Amen. 

1[  Then  shall  the  Priest,  (the  Bishop  if  he  be  present) 

i»  A  confession  before  the  Preface  although  without  example  in  the 
English  Uses  is  not  without  precedent  elsewhere.  See  Martene,  De 
Ant.  Bed.  Rit.,  t.  i.  pp.  500,  528,  534.  5S6-  "Confessions  or 
collects  of  that  sort  which  were  called  Apologia  were  very- 
usual  among  the  ancients;  and  they  were  recited  [by  the 
Priest],  not  standing,  but  pronus  ante  altare,  as  may  be  seen  in  an 
ancient  MS.  of  the  Church  of  Beauvais."  (Martene,  De  Ant.  Eccl. 
Rit.,  t.  i.  p.  354.)  Among  the  ancient  orders  which  this  author  has 
reprinted  is  a  MS.  of  the  monastery  of  Le  Bee,  in  which  the  Priest  is 
directed  to  say  the  confession,  "Ante  altare  prostratus"  (Ibid.,  p.  631). 

*'  Durandus,  Rationale  Divinorum  Officiorum,  lib.  iv.  cap.  vii. 
Romsee,  Sensus  Litteralis,  etc.,  App.  De  Rit.  Carthusianorum. 


CEREMONIIiS   OF  LOW    MASS.  97 

stand  up,   and  turning   to  the  People,  say  with  hands 
joined. 

ALMIGHTY  God,  our  heavenly  Father,  who  of  his 
great  mercy  hath  promised  forgiveness  of  sins  to  all 
those  who  with  hearty  repentance  and  true  faith  turn 
unto  him;  Have  mercy  upon  you;  {He  places  the  left 
hand  a  little  below  the  breast,  and  with  the  right  hand 
makes  the  sign  of  the  cross  over  the  people,  saying:) 
pardon  ^  and  deliver  you  from  all  your  sins ;  confirm  and 
strengthen  you  in  all  goodness ;  and  bring  you  to  ever- 
lasting life ;  through  Jesus  Christ  our  Lord.    Amen. 

H  Then  shall  the  Priest  say,  with  hands  joined,  and 
standing  turned  towards  the  people, 

HEAR  what  comfortable  words  our  Saviour  Christ  saith 
unto  all  who  truly  turn  to  him:  Come  unto  me, 
all  ye  that  travail  and  are  heavy  laden,  and  I  will 
refresh  you.    Si.  Matt.  xi.  28. 

So  God  loved  the  world,  that  he  gave  his  only-begotten 
Son,  to  the  end  that  all  that  believe  in  him  should  not 
perish,  but  have  everlasting  life.    St.  John  iii.  16. 

Hear  also  what  Saint  Paul  saith.  This  is  a  true  saying, 
and  worthy  of  all  men  to  be  received,  That  Christ  Jesus 
ca<me  into  the  world  to  save  sinners.    1  Tim.  i.  15. 

Hear  also  what  Saint  John  saith.  If  any  man  sin,  we 
have  an  Advocate  with  the  Father,  Jesus  Christ  the 
righteous ;  and  he  is  the  Propitiation  for  our  sins.  1  St. 
John  ii.  1,  2. 

13.  H  After  which  the  Priest,  extending  and  raising 
his  hands  as  far  as  the  shoulders,  shall  proceed, 
saying  :^i 

-'^  It  is  perfectly  clear  from  the  subsequent  rubric,  which  directs  the 
Priest  to  turn  to  the  altar  before  the  Vere  dignuin  et  justum  est,  etc.. 
thr.t    tlie    .Sur.imn    corda    is   to   be   said    facing   the    people.      By    ancient 


98  CEREMONIES   OF   LOW    MASS. 

Sursum  corda. 

LIFT  up  your  hearts. 
AnsHver.    We  lift  them  up  unto  the  Lord. 

Then  joining  his  hands  before  the  breast,  he  says : 
Priest.    Let  us  give  thanks  unto  our  Lord  God. 
Ans<wer.    It  is  meet  and  right  so  to  do. 

^  Then  shall  the  Priest  turn  by  his  right  to  the  Lord's 
Table,  and   say,  with  hands  raised  and  extended  as  at 

the  Collect: 

Vere  dignum. 

IT  is  very  meet,  right,  and  our  bounden  duty,  that  we 
should  at  all  times,  and  in  all  places,  give  thanks 
unto  thee,  0  Lord,  [*Holy  Father,]  Almighty,  Everlasting 
God.  (  ^  Here  sha.ll  follotv  the  Proper  Preface,  according  to  the 
time,  if  there  be  any  specialty  appointed;  or  else  immediately 
shall  be  said  or  sung  by  the  Priest:)  Therefore  with  Angels 
and  Archangels,  and  with  all  the  company  of  heaven,  we 
laud  and  magnify  thy  glorious  Name ;  evermore  praising 
thee,  and  saying. 

Here  the  Priest  joins  his  hands  before  the  breast, 
and  bowing  moderately,  both  Priest  and  People  say 
together  the  Sanctus,  during  which  the  server  rings 
the  sacring  bell  thrice. 

usage,  however,  it  was  said  by  tlie  Priest  turned  towards  the  altar. 
This  originated  from  the  custom,  which  is  still  continued  in  the  Greek 
rites,  of  shutting  the  gates  or  drawing  the  curtains  of  the  sanctuary 
before  this  part  of  the  service,  so  that  the  Priest  was  withdrawn  from 
the  people,  and,  therefore,  did  not  turn  towards  them  when  addressing 
them,  as  at  other  times.  This  custom  having  passed  away  in  the  West, 
there  is  no  reason  why  the  Stirsum  corda  should  not  now  be  said 
toward  the  people,  as  the  Prayer  Book  has  directed.  (See  Romsee  and 
Le    Brun.    in    loc.) 

*  "These  words  [Holy  Father]  must  be  omitted  on  Trinity  Sunday." 
(Rubric  of  Bk.  of  C.  P.)  That  is  if  the  first  Preface  of  Trinity  Sun- 
day is  said;  but  if  the  second  Preface  is  read,  the  words  would  be 
retained.  The  Englisli  Prayer  Book  has  no  alternate  Preface  for  Trinity 
Sunday. 


CEREMONIKS   OF   LOW    MASS. 


Saiictits. 


99 


HOLY,  Holy,   Holy,  Lord  God  of  hosts.  Heaven  and 
earth  are  full  of  thy  glory :  Glory  be  to  thee,  0 
Lord  Most  High.    Amen. 

Then  the  I'riest  standing  erect,  places  the  left  hand 
a  Httle  below  the  breast,  and  with  the  right  hand  makes 
the  sign  of  the  cross  from  the  forehead  to  the  breast." 
saying  privately  : 

Benedictus  qui  venit. 

BLESSED  is  he  that  cometh  in  the  name  of  the 
Lord.    Hosanna  in  the  highest. 

14.  ^  Then  shall  the  Priest,  kneeling  down  at  the 
Lord's  Table,  say,  in  the  name  of  all  those  who  shall 
receive  the  Communion,  this  Prayer  following,  his  hands 
being  joined  before  the  breast : 

WE  do  not  presume  to  come  to  this  thy  Table,  0 
merciful  Lord,  trusting  in  our  own  righteousness, 
but  in  thy  manifold  and  great  mercies.  We  are  not 
worthy  so  much  as  to  gather  up  the  crumbs  under  thy 
Table.  But  thou  art  the  same  Lord,  v/hose  property  is 
always  to  have  mercy  :  Grant  us  therefore,  gracious  Lord, 
so  to  eat  the  flesh  of  thy  dear  Son  Jesus  Christ,  and  to 
drink  his  blood,  that  our  sinful  bodies  may  be  made  clean 
by  his  body,  and  our  souls  washed  through  his  most 
precious  blood,  and  that  we  may  evermore  dwell  in  him 
and  he  in  us.    Amen,^^ 

--  "At  the  beginning  of  the  Benedictus  ye  turn  to  the  altar  and  make 
the  token  of  the  cross  upon  you  in  mind  of  our  Lord's  passion." 
(The  Myroiirc  of  our  Lady,  p.  330.) 

^  This  prayer  is  a  free  rendering  of  parts  of  two  prayers  said  by  the 
Priest  in  preparation  for  Mass,  and  found  in  most  of  the  English  missals 
as  in  the   Roman  missal.     The  corresponding  Latin  is  as  follows:     "Ad 


lOO  CRREMONIES   OF   LOW    MASS. 

CHAPTER  V. 
The  Canon  of  the;  Mass. 

I.  Having  said  the  above  prayer,  the  Priest  rises, 
and  "standing  before  the  Table,"  finds  the  place  of  the 
Canon  in  the  book  with  his  left  hand,  the  right  hand 
resting  upon  the  altar  beyond  the  corporal.  Then  he 
"so  orders  the  bread  and  wine  that  he  may  with  the 
more  readiness  and  decency  break  the  bread  before 
the  people  and  take  the  cup  into  his  hands,"  moving 
the  ciborium  (if  one  be  in  use)  forward  on  the  cor- 
poral, and  placing  it  uncovered  at  his  right  alongside  of 
the  chalice ;  or  he  places  it  between  the  paten  and  the 
chalice,  moving  the  latter  back  a  little.  When  the  Priest, 
standing  before  the  Table,  hath  so  ordered  the  Bread  and 
Wine,  that  he  may  with  the  more  readiness  and  decency 
break  the  Bread  before  the  People,  and  take  the  Cup  into 
his  hands,  he  shall  say  the  Prayer  of  Consecration,  as  fol- 
loweth:  He  says  the  whole  Canon  with  hands 
extended,  except  when  it  is  otherwise  ordered.  When 
the  sacred  name  is  mentioned  before  consecration,  the 
Priest  bows  his  head  towards  the  cross ;  each  time  it  is 
mentioned  after  consecration,  he  bows  his  head  towards 
the  Sacrament. 

2.  First,  he  joins  his  hands  before  the  breast ;  then 

mensam  dulcissimi  convivii  tui,  pie  Domine  Jesu  Christe,  ego  peccator 
de   propriis   meritis   tiiliil    prsesumens,   sed   de   tua   confidens   misericordia 

et    bonitate,     accedere     vereor     et    contremisco Exaudi     me 

sperantem  in  te;  miserere  mei  pleni  miseriis  et  peccatis,  tu  qui  fontem 
miserationis  numquam  manare  cessabis."  "Da  mihi,  quseso,  dominici 
Corporis  et  Sanguinis  non  sokim  suscipere  sacramentum,  sed  etiam  rem 
et  virtutem  sacramenti.  O  mitissime  Deus,  da  mihi  Corpus  unigeniti 
Filii  tui  Domini  nostri  Jesu  Christi,  quod  traxit  de  \'irgine  Maria,  sic 
suscipere,  ut  corpori  suo  mystico  merear  incorporari,  et  inter  ejus 
membra  connumerari."  These  last  two  sentences  are  found  in  the 
prayer   attributed   to    Saint   Thomas   Aquinas. 


CERIiMONIES   OF   LOW    MASS.  10 1 

immediately  extendinj^f  and  raising  them  as  high  as  the 
shoulders,  at  the  same  time  raising  his  eyes  to  the 
cross,^  he  says, 

ALL  glory  be  to  thee,  Almighty  God,  our  heavenly 
Father,  {^Immediately  casting  doivn  Jiis  eyes,  and 
slozdy  joining  tJie  hands  before  the  breast  and  bozmng 
his  head  profoundly,  he  continues)  for  that  thou  of  thy 
tender  mercy,  didst  give  thine  only  Son  Jesus  Christ; 
(Then  standing  erect,  and  extending  tJie  hands  before 
the  breast,  as  at  the  Collect,  he  ac?J^)  to  suffer  death  upon 
the  cross  for  our  redemption ;  who  made  there,  by  his  one 
oblation  of  himself  once  offered,  a  full,  perfect,  and  sufficient 
sacrifice,  oblation,  and  satisfaction,  for  the  sins  of  the  whole 
world ;  and  did  institute,  and  in  his  holy  Gospel  command 
us  to  continue,  a  perpetual  memory  of  that  his  precious  death 
and  sacrifice  (Joining  his  hands  before  the  breast,  he 
continues)   until  his  coming  again. ^ 

1  Our  Canon,  unlike  the  old  Latin  Canon,  opens  with  an  ascription  of 
praise;  it  would  seem,  therefore,  that  the  ceremonial  actions  of  the 
Priest  ought  to  follow  the  analogy  afforded  by  the  first  part  of  the 
Gloria  in   Excelsis. 

2  The'  English  Canon  reads  thus:  — 

"Almighty  God,  our  heavenly  Father,  who  of  thy  tender  mercy  didst 
give  thine  only  Son  Jesus  Christ  to  suffer  death  uprn  the  cross  for  our 
redemption;  who  made  there  (by  his  one  oblation  of  himself  once 
offered)  a  full,  perfect,  and  sufficient  sacrilice,  oblation,  and  satisfaction, 
for  the  sins  of  the  whole  world;  and  did  institute,  and  in  his  holy 
Gospel  command  us  to  continue,  a  perpetual  memory  of  that  his  precious 
death,  until  his  coming  again;  Hear  us,  O  merciful  Father,  we  most 
humbly  beseech  thee;  and  grant  that  we  receiving  these  thy  ^  creatures 
of  ^  bread  and  >i<  wine,  according  to  thy  Son  our  Saviour  Jesus 
Christ's  holy  institution,  in  remembrance  of  his  death  and  passion, 
may  be  partakers  of  his  most  blessed  Bo  >J<  dy  and  Bio  »{<  od:  who,  in 
the  same  night  that  he  was  betrayed,  took   bread,"   etc. 

This  first  paragraph  of  the  Canon  is  very  much  like  the  following 
passages  from  Saint  Thomas:  "The  passion  of  Christ  was  a  sufficient 
(snfliciens)  and  superabundant  satisfaction  (satisfactio)  for  the  sins  of 
the  whole  human  race."  (S'umma,  iii.  49,  .•?.)  "Because  men  are  purged 
from  sin  by  the  passion  and  death  of  Christ,  and  that  there  might 
remain  with  us  the  continual  memory  fjugis  memoria)  of  so  great  a 
benefit,  the  Son  of  God  as  his  passion  drew  near,  left  with  his  faithful 
ones  the  memory  (memoriam)  of  his  passion  and  death  to  be  continually 
celebrated  (jugiter  recolendam),  by  giving  to  his  disciples  his  Body  and 
Blood  under  the  forms  of  bread  and  wine;  which  [Sacrament]  the 
Church  in  every  land  that  is  Christ's  continues  to  celebrate  in  memory 
(in  memoriam)  of  his  venerable  passion.     (S.  Thorn.  Opusculum  iii.  8.) 


102  CEREMONIKS    OF    I.OW    MASS. 

3.  Here  the  server  taking  the  sacring  bell  in  his 
right  hand,  goes  up,  and  kneels  on  the  foot-pace  at  the 
right  of  the  Priest.  He  rings  the  bell  thrice  at  each 
consecration,  viz. :  once  when  the  Priest  genuflects 
after  the  consecration  of  the  host  or  the  chalice ;  once 
at  the  elevation  of  the  host  or  chalice ;  and  once  again 
when  the  host  is  replaced  upon  the  paten,  or  the  chalice 
upon  the  corporal.  He  bows  his  head  at  each  time  of 
consecration,  and  raises  the  chasuble  with  his  left  hand 
at  each  elevation.  The  Priest,  disjoining  his  hands, 
says: 

Consecration  of  the  Host. 

FOR  in  the  night  in  which  he  was  betrayed,  {^  Here 
the  Priest  is  to  take  the  paten  into  his  hands, ^ 
mid  holding  it  between  the  thumb  and  forefinger  of 
each  hand,  he  raises  it  a  few  inches  from  the  altar, 
saying:)  he  took  bread;  (He  immediately  replaces 
the  paten  upon  the  corporal,  and  takes  the  large  host 
hetzveen  the  thumb  and  forefinger  of  the  left  hand. 
Holding  it  a  little  raised  from  the  paten,  so  that  the 
figure  impressed  upon  it  will  be  held  upright,  he  raises 
his  eyes  to  heaven,  then  straightzvay  hozmng  his  head 
he  makes  the  sign  of  the  cross  zvith  his  right  hand 
over  the  host,  .yaymo^)  and  when  he  had  given  ►J^  thanks,* 
{^And    here    to    break    the     bread""  which  he  docs  after 

3  This  direction  in  all  the  English  Uses  is  placed  before  the  words 
Qui  pridie,  etc.,  but  in  the  Book  of  Common  Prayer  since  1662,  as  in 
the  present  Roman  missal,  it  has  been  placed  before  the  words  "He 
took  bread." 

*  In  the  I,atin  Canon  the  cross  was  made  at  "He  blessed;"  as  these 
words  do  not  occur  in  our  Prayer  of  Consecration,  the  most  convenient 
place  for  this  cross  would  seem  to  be  at  "given  thanks."  Mr.  Scuda- 
more  gives  two  or  three  examples  of  a  cross  made  at  this  place.  See 
Notitia,  etc.,   2   ed.,  p.    598. 

B  A  fraction  or  the  semblance  of  a  fraction  was  directed  by  some  of 
the  medieval  missals,  but  was  altogether  distinct  from  the  solemn  frac- 
tion which  took  place  after  consecration.     (Ibid.,  pp.  606-607.) 


ClvRIvMOXIKS    OF    LOW    MASS.  IO3 

this  manner:  holding  the  host  between  the  thumb 
and  forefinger  of  each  hand  over  the  paten,  he  makes 
a  small  fracture  or  crack  in  the  lozver  part  of  it,  saying 
at  the  same  time,)  he  brake  it.  (Still  holding  the 
host  with  hath  hands,  he  moves  Ids  feet  a  little  from 
the  altar,  keeping  the  right  foot  near  to  the  left,  so  that 
he  may  genuHect  without  striking  his  knee  against  the 
altar,  and  bowing  moderately,  lie  continues:)  and  gave 
it  to  his  disciples,  saying,  Take,  eat,  (^  And  here  to  la.y 
his  hand  upon  all  the  thread,  zvhich  he  does  after  this 
manner:  holding  the  large  host  between  the 
thumb  and  forefinger  of  each  hand  over  the 
paten,  or  over  the  ciborium,  if  the  latter  be 
used  to  hold  the  hosts  for  the  people,  he  extends  the 
rest  of  each  hand  over  the  small  hosts  zvhich  are  to  be 
consecrated;  and  standing  with  head  and  body  moder- 
ately bozved  dozvn,  he  immediately  adds  the  Words 
of  Consecration,  zvhich  he  pronounces  in  a  clear  and 
distinct  tone  of  voice,^  zvithout  pausing  hctzveen  the 
zvords,  saying:)  This  is  my  Body,  which  is  given  for 
you ;  Do  this  in  remembrance  of  me. 

4.  Then  the  Priest  raises  his  head,  and  holding  the 
host  between  his  thumbs  and  forefingers  over  the 
paten,  the  other  fingers  being  close  together  and 
extended — the  small  hosts  which  have  been  consecrated 
being  left  on  the  paten  or  in  the  ciborium — he  genu- 

•  The  English  Uses  in  common  with  the  other  Western  rites  required 
the  whole  Canon  to  be  said  secretly  or  in  a  low  tone  of  voice. 
Anciently,  however,  the  Canon  was  said  aloud,  and  Cardinal  Bona 
thinks  that  this  custom  continued  to  be  observed  as  late  as  the  tenth 
century.  (De  Reb.  Lit.  lib.  ii.  cap.  xiii.  j.)  The  Abbe  L.  Duchesne 
in  his  recent  work  entitled  Origines  du  Culte  Chretien,  p.  in,  tells  vis 
that  from  the  difficulty  of  .sustaining  in  a  large  building  a  raised  tone 
of  voice  arose  the  later  custom  of  pronouncing  in  a  low  voice  certain 
formula;  which  had  evidently  been  composed  to  be  heard  by  all.  There 
can  be  little  doubt  that  the  Church  in  setting  forth  her  liturgy  in  the 
vernacular  intended  to  revert  to  the  earlier  usage  of  saying  the  whole 
service  in  a  clear,  intelligible  tone  of  voice. 


104  CEREMONIES    OF'   I<OW    MASS. 

fleets  on  the  right  knee  to  the  floor,'  rises  and  rever- 
ently elevates  the  host  in  a  straight  line  over  the  paten, 
so  that  it  may  be  seen  by  the  people,*  keeping  his  eyes 
fixed  attentively  upon  it.  After  holding  it  elevated  for 
an  instant,  he  reverently  lowers  it  with  both  hands, 
but  when  near  the  paten,  he  withdraws  the  left  hand, 
and  with  the  right  hand  places  it  upon  the  paten. 
Then,  having  the  thumb  and  forefinger  of  each  hand 
joined,  he  places  his  hands  upon  the  corporal,  so  that 
the  little  fingers  will  rest  upon  the  corporal,  and  one 
palm  look  towards  the  other,  and  holding  his  head 
erect,  he  genuflects  and  rises.  Then,  if  a  ciborium  be 
in  use,  he  covers  it,  and  moves  it  to  its  place  on  the 
corporal   behind   the  chalice. 

N.  B.  (a)  In  consecrating  the  host,  the  Priest  will 
take  care  not  to  breathe  upon  it,  or  touch  it  with  his 
beard  or  mouth.  The  same  caution  is  to  be  observed 
at  the  consecration  of  the  chalice. 

(b)  After  pronouncing  the  Words  of  Consecration, 
the  thumb  and  forefinger  of  each  hand  ought  not  to  be 
disjoined  until  after  the  ablution  of  the  fingers,  except 
when  the  host  is  to  be  touched  or  handled.  Therefore, 
in  turning  over  the  leaves  of  the  book,  the  Priest  will 
take  each  leaf  between  the  middle  finger  and  the  nail 
of  the  forefinger  of  the  left  hand,  and  so  turn  it  over. 

(c)  When  the  Priest  elevates  the  host  and  chalice, 
he  will  take  care  that  the  ends  of  the  maniple  are  not 
brought  in  contact  with  the  hosts,  which  may  be' upon 
the  paten. 

5.  The  Priest  having  genuflected,  and  moved  the 
ciborium  to  its  place  behind  the  chalice,  as  directed 

^  See  Notes  on  the  Mass,  viii.,  p.  16. 
^  See  Notes  on  the  Mass,  ix.,  p.  22. 


CEREMONIES   OF   LOW    MASS.  105 

above,  places  the  extremities  of  the  three  last  fingers 
of  the  left  hand  on  the  foot  of  the  chalice,  and  then 
takes  the  pall  between  the  middle  and  forefinger  of 
the  right  hand  (keeping  the  thumb  joined  to  the  fore- 
finger) and  removes  it  from  the  chalice,  placing  it  upon 
the  corporal  at  the  upper  right  hand  corner,  so  that  it 
will  partly  rest  upon  the  veil.  Then  rubbing  the  thumb 
and  forefinger  of  each  hand  together  over  the  chalice 
to  remove  any  particles  that  may  have  adhered  to  them, 
he  says: 

Consecration  of  the  Chalice. 

LIKEWISE,  after  supper, »  {^  Here  he  is  to  take  the 
cap  into  his  hands,  zvhich  he  does  after  this 
manner:  zvithoiit  disjoining  the  thumb  and  forefinger 
of  each  hand,  he  takes  the  chalice  in  both  hands  by  the 
knop,  and  raising  it  about  four  inches  from  the  altar, 
he  says:)  he  took  the  cup;  (He  immediately  lozvers 
it,  and  holding  it  upon  the  altar  by  the  knop  with  his 
left  hand,  and  bowing  his  head  to  the  host,  he  makes 
the  sign  of  the  cross  with  his  right  hand  over  the  cha- 
lice, saying:)  and  when  he  had  given  ^  thanks,  he  gave 
it  to  them,  saying,  Drink  ye  all  of  this;  for  {'^  And  here 
he  is  to  lay  his  hand  upon  every  'vessel  in  luhich  there 
is  any  ivine  to  be  consecrated ;  and  this  he  docs  after 
this  manner:  he  takes  the  knop  of  the  chalice 
into  his  right  hand,  that  is  betzveen  the  joined 
tthumb  and  forefinger  and  the  last  three  ^.ngcrs: 
and  the  foot  of  the  chalice  he  takes  zvith  his 
left  hand,  so  that  the  joined  thumb  and  forefinger  zvill 

'  By  all  the  old  English  Uses  the  Priest  was  directed  to  take  the 
chalice  as  he  said  Simili  niodo,  etc.;  but  here  again  our  Prayer  Book 
agrees  with  the  Roman  missal  in  placing  this  direction  just  before  the 
words,  "He  took  the  cup." 


106  CHREMOXIES    OF^    LOW    MASS. 

rest  on  the  foot,  and  the  last  three  fingers  support  the 
chalice  beneath;  he  then  places  his  arms  lightly  upon 
■  the  altar,  and  bozving  moderately,  immediately  adds 
the  Words  of  Consecration,  ivhich  he  pronounces  in 
the  same  manner  as  zvas  directed  at  the  consecration  of 
the  host:)  This  is  my  Blood  of  tlie  New  Testament, 
which  is  shed  for  you,  and  for  many,  for  the  remission  of 
sins;  (Then  he  replaces  the  chalice  on  the  corporal,  in 
the  place  zuhere  it  zvas  before,  saying:)  Do  this,  as  oft 
as  ye  shall  drink  it,  in  remembrance  of  me.* 

6.  Then  the  Priest,  straightway  placing  his  hands 
upon  the  corporal,  genuflects  and  rises.  And  then 
taking  the  chaHce  with  both  hands,  in  the  manner 
directed  above,  he  elevates  it  in  a  straight  line  over  the 
corporal,  lifting  it  to  a  height  which  will  bring  the 
base  to  a  level  with  his  eyes.  He  holds  the  chalice 
elevated  for  an  instant,  during  which  time  he  keeps 
his  eyes  fixed  upon  it,  and  then  reverently  lowers  it, 
replacing  it  upon  the  corporal.  Then  placing  the  last 
three  fingers  of  the  left  hand  upon  the  foot  of  the 
chalice  he  takes  the  pall  between  the  fore  and  middle 
finger  of  the  right  hand,  and  covers  the  chalice.  Then 
placing  both  hands  upon  the  corporal  he  genuflects 
and  rises. 

The  server  straightway  rises,  and  taking  the 
sacring  bell  with  him  goes  down  below  the  lowest 
step  where  he  genuflects  in  the  midst,  and  then  goes 
and  kneels  on  the  lowest  step  at  the  Epistle  side, 
placing  the  sacring  bell  on  the  step  in  front  of  him. 

The  Priest  standing  erect,  and  with  hands  extended 
before  the  breast,  says: 

*  The   English    Canon   here   ends. 


CEREMONIES    OF    LOW    MASS.  I07 

7.     The  ObUtion. 

WHEREFORE,  0  Lord  and  heavenly  Father,  accord- 
ing to  the  institution  of  thy  dearly  beloved  Son 
our  Saviour  Jesus  Christ,  we,  thy  humble  servants,  do 
celebrate  and  make  here  before  thy  Divine  Majesty, 
(Here  he  joins  his  hands  before  the  breast, 
immediately  disjoins  them  and  placing  the  left 
hand  on  the  corporal,  makes  the  sign  of  the  cross 
li'ith  the  right  hand  oz'cr  the  paten  and  chalice  together, 
saying:)  with  these  thy  holy  ^  gifts,  which  we  now  offer 
unto  thee,  the  memorial  thy  Son  hath  commanded  us  to 
make ;  having  in  remembrance  his  blessed  passion  and 
precious  death,  his  mighty  resurrection  and  glorious  as- 
cension; rendering  unto  thee  most  hearty  thanks  for  the 
innumerable  benefits  procured  unto  us  by  the  same. 

8.     The  In'voca.tion,^ ° 

AND  we  most  humbly  beseech  thee,  0  merciful  Father, 
to  hear  us;  and,  of  thy  almighty  goodness,  vouch- 
safe (He  makes  the  sign  of  the  cross  twice 
over  the  paten  and  chalice  together,  in  the  man- 
ner directed  above,  saying :)  to  >J<  bless  and  sanc^J^tify, '  ^ 
with  thy  Word  and  Holy  Spirit,  these  thy  gifts  and 
creatures  of  bread  and  wine ;  that  we,  receiving  them 
according  to  thy  Son  our  Saviour  Jesus  Christ's  holy  in- 
stitution, in  remembrance  of  his  death  and  passion,  may 
be  partakers  of  his  most  blessed  (He  makes  the  sign 
of  the  cross  once  over  the  paten,  and  once  over  the 
chalice,  saying:)    Bo^J^dy  and  Blo^J^od.'^ 

'"'  See  Notes  on  the  Mass,  x,  p.  24. 

"  So  in  1st  Prayer  Book  of  Ed.  VI. 

-2  Wherever  the  words  "Body"  and  "Blood"  occur  in  the  Latin  Canon 
a  cross  was  made  over  the  host,  and  one  over  the  chalice. 


loS  CEREMONIJJS   OF    I,OW    MASS. 


AND  we  earnestly  desire  thy  fatherly  goodness,  merci- 
fully to  accept  this  our  sacrifice  of  praise  and 
thanksgiving;  most  humbly  beseeching  thee  to  grant, 
that  by  the  merits  and  death  of  thy  Son  Jesus  Christ, 
and  through  faith  in  his  blood,  we,  and  all  thy  whole 
Church  may  obtain  remission  of  our  sins,  and  all  other 
benefits  of  his  passion. 

10. 

AND  here  we  offer  and  present  unto  thee,  0  Lord, 
ourselves,  our  souls  and  bodies,  to  be  a  reasonable 
holy,  and  living  sacrifice  unto  thee ;  humbly  beseoching 
thee,  that  we,  and  all  others  who  shall  be  partakers  of 
this  Holy  Communion,  may  worthily  receive  the  mcsit 
precious  (He  makes  the  sign  of  the  cross  once  over  the 
paten,  and  once  over  the  chalice,  saying:)  Bo^dy  and 
Blo>J<od^^  of  thy  Son  Jesus  Christ,  (Here  he  places 
the  left  hand  a  little  below  the  breast,  in  such  a 
way  that  the  palm  will  be  turned  directly  up, 
so  that  the  joined  thumb  and  forefinger  may 
not  touch  the  chasuble,  and  with  the  right  hand 
he  makes  the  sign  of  the  cross  from  the  forehead  to  the 
breast,  saying:)  be  filled  with  thy  grace  and  heavenly 
benediction,^*  (Extending  his  hands,  he  continues:)  and 
made  one  body  with  hiir.,  that  he  may  dwell  in  us  and 
we    in    him. 

Then,    pausing,    he    says    privately,     with    hands 
extended : 

*'  "Ut   quotquot   ex    hac    altaris    participatione     sacrosanctum   Filii    tui 
cor^pus   et  san>i<guinem   sumpserimus."      (Canon   Missa.) 

"  "Seipsuni   signat,    Omni    benedictione     coelesti    et   gratia    repleamur." 
(Ibid.) 


CICKKMONIIvS    OF    LOW    MASS.  lOQ 

II.  Commemoration  of  the  Dead. 

REMEMBER  also,  O  Lord,  thy  servants  and 
handmaids,  N  and  N,  who  have  gone  before 
us  with  the  sign  of  faith  and  now  rest  in  the  sleep  of 
peace.  (Here  he  joins  his  hands  and  for  a  short 
space  prays  for  the  dead  zvhoni  he  has  in  mind;  then 
extending  his  hands,  he  proceeds:)  To  these,  O  Lord, 
and  to  all  who  rest  in  Christ,  we  beseech  thee  to  grant 
a  place  of  refreshment,  of  light,  and  of  peace.^^ 

12.  Then  placing  the  left  hand  upon  the  corporal, 
and  holding  his  head  erect,  he  strikes  his  breast  with 
the  extremities  of  the  last  three  fingers  of  the  right 
hand,  saying: 

AND  although  we  are  unworthy,  through  our  manifold 
sins,  to  offer  unto  thee  any  sacrifice ;  (Extend- 
ing his  hands  before  the  breast,  he  continncs:) 
yet  we  beseech  thee  to  accept  this  our  bounden  duty  and 
service;  not  weighing  our  merits,  hut  pardoning  our 
offences,  (He  joins  his  liands,  and  bows  his  head  pro- 
foundly, saying:)  through  Jesus  Christ  our  Lord; 

13.  Placing  the  extremities  of  the  last  three  fingers 
of  the  left  hand  upon  the  foot  of  the  chalice,  he  takes 
the  pall  between  the  fore  and  middle  fingers  of  the 
right  hand,  and  removes  it  from  the  chalice,  placing 
it  upon  the  altar  in  the  plafee  directed  above.  Then 
placing  both  hands  upon  the  corporal,  he  genuflects 
and  rises.  He  reverently  presses  down  the  edge  of 
the  host  with  the  forefinger  of  the  left  hand,  and  then 

IS  In  the  Latin  Canon,  the  commemoration  of  the  dead  is  placed 
after  the  Suf^plices  tc  roj^amus,  which  corresponds  to  our,  "And  here 
we  offer  and  present,"  etc.,  and  immediately  hefore  the  Nobis  quoque 
peccatoribiis  which  holds  the  place  of  our,  "And  although  we  are 
unworthy,"  etc.;  hence  the  direction  above  to  make  the  private  com- 
memoration   of    the    dead    in    this    place. 


no  ceremontWotT LOW"  Mass. 

slips  the  forefinger  of  the  right  hand  beneath  at  the 
opposite  part,  and  so  takes  the  host  between  the 
thumb  and  forefinger  of  the  right  hand.  Then  he 
takes  the  knop  of  the  chaHce  between  the  forefinger 
and  the  last  three  fingers  of  the  left  hand,  still  keeping 
the  thumb  joined  to  the  forefinger;  and  holding  the 
host  upright,  with  it  he  makes  the  sign  of  the  cross 
twice  over  the  mouth  of  the  chalice  (which  he  holds 
upon  the  altar)  from  lip  to  lip,  taking  care  that  the 
host  does  not  touch  the  chalice,  and  saying  at  the  same 
time: 

BY  ^  whom,  and  with  i^  whom,  (In  like  manner,  he 
makes  the  sign  of  the  cross  twice  zvith  the 
host  hetzvecn  the  chalice  and  his  breast,  saying:)  in  the 
unity  of  the  Holy  >^  Ghost,  all  honour  and  glory  be  unto 
thee,  0  Father  ^  Almighty, ^"^  (Then  holding  the  host 
upright  with  his  right  hand  over  the  chalice, 
which  he  holds  on  the  altar  with  his  left  hand,  he  ele- 
vates the  chalice  with  the  host  as  high  as  his  breast, 
saying:)    World  without  end.    Amen.^^ 

""Per  ip^sum,  et  cum  ip>J<so,  et  in  ipii<so,  est  tibi  Deo  Patri^omni- 
potenti,  in  unitate  Spiritus»J<Sancti."'  (Canon  Missee.)  The  words  "in 
whom"   (in  ip>J<so)   are  wanting  in  our  Canon. 

1'  By  the  present  rubrics  of  the  Roman  missal,  the  Priest  concluding 
the  Canon  with  the  words,  Per  quern,  etc..  makes  (a)  the  signs  of  the 
cross  with  the  host  (b),  elevates  the  host  and  chalice  a  little  as  he  says, 
omnis  honor  et  gloria  (c).  genuflects,  and  then  (d)  standing  up,  says. 
Per  omnia  sceciila  sceculonim.  The  arrangement  of  tlie  words 
in  the  corresponding  clause  of  our  Canon  precludes  this  order  of  cere- 
monies, but  it  lends  itself  perfectly  to  the  older  and  better  order  which 
was  (a)  the  making  of  the  signs  of  the  cross  (b),  the  little  elevation  at 
the  words.  Per  omnia  sacula  saculorum ;  R.  Amen,  and  then  (c)  the 
genuflection  at  the  end  of  the  Canon.  Le  Brun  tells  us  that  the  eleva- 
tion at  the  words,  "World  without  end.  R.  Amen,"  continued  to  be 
observed  down  to  the  revision  of  Pivjs  V.,  and  is  still  the  practice  of 
the  Carthusians,  who  are  tenacious  of  ancient  customs.  And  he  ex- 
presses his  regret  that  any  change  was  made,  and  at  the  interruption 
of  the  sequence  of  the  words  by  the  genviflection,  and  finally  says  of  the 
earlier  arrangement:  "It  is  most  desirable  that  this  usage  should  again 
be  re-established.  The  faithful  would  then  easily  perceive  that  the 
'world  without  end'  and  the  'Amen'  are  the  conclusion  and  confirmation 
of  the  whole  Canon,  that  is  of  the  prayer  which  begins  with  Te  igitur: 
and  they  would  be  the  better  able  to  distinguish  this  part  of  the  Mass, 
which  contains  the  prayer  of  consecration,  from  the  part  following  which 


CEREMONIES   OF    LOW    MASS.  Ill 

He  at  once  places  the  host  upon  the  paten,  and  the 
chalice  upon  the  corporal  behind  the  paten,  detaches 
any  fragments  from  his  thumbs  and  forefingers  over 
the  chalice,  joins  the  thumb  and  forefinger  of  each 
hand  as  before,  and  placing  the  left  hand  upon  the 
foot  of  the  chalice,  takes  the  pall  between  the  fore  and 
middle  finger  of  the  right  hand,  and  covers  the  chalice. 
Then  placing  both  hands  upon  the  corporal,  he  gen- 
uflects and  rises. 

TI  Here  may  be  sung  a  Hymn. 


CHAPTER  VI. 

The;  Communion.^ 

1.  TI  (Then  shall  the  Priest  first  receive  the  Communion 
in  both  kinds  himself,  and  for  due  preparation  thereto, 
he  shall  say  what  follows.  Joining  his  hands 
before  the  breast,  and  bowing  his  head  profoundly  to 
the  Sacrament,  he  says  privately:  "Let  us  pray." 
Straightway  raising  his  head,  but  keeping  his  eyes 
fixed  upon  the  Sacrament,  and  his  hands  joined  before 
the  breast,  he  continues : 

PrcEceptis  saliitaribus. 

COMMANDED  by  his  saving  precepts,  and  guided 
by  his  divine  instruction,  we  are  bold  to  say : 
Then  extending  his  hands,  he  immediately  adds  pri- 
vately : 

begins  with  the  Lord's  Prayer  and  is  the  preparation  for  the  Coin- 
munion"  (Explication,  i.,  544).  Fortunately,  this  is  the  order  of 
ceremonies,  as  we  have  said,  which  is  best  adapted  to  our  arrangement 
of  words,  and  therefore  it  is  the  one  which  we  have  adopted  above  in 
the  text. 

1  "The  part  of  the  Mass  which  begins  with  the  Our  Father  is  the 
preparation  for  the  Communion."      (Le  Brun.) 


112  CEREMONIKS    OF   LOW    MASS. 

OUR  Father  who  art  in  heaven ;  hallowed  be  thy 
name ;  thy  kingdom  come ;  thy  will  be  done 
on  earth  as  it  is  in  heaven ;  give  us  this  day  our  daily 
bread ;  and  forgive  us  our  trespasses  as  we  forgive 
those  who  trespass  against  us ;  and  lead  us  not  into 
temptation,  but  deliver  us  from  evil.    Amen." 

2.  With   hands   still   extended,   and   his   eyes   fixed 
upon  the  Sacrament,  he  says  :^ 

Libera  nos. 

DELIVER  us,  we  beseech  thee,  O  Lord,  from  all 
evils  past,  present,  and  to  come:  and  inasmuch 
as  there  is  interceding  for  us  the  blessed,  glorious, 
and  Ever-Virgin  Mary,  Mother  of  God,  together  with 
thy  blessed  Apostles  Peter  and  Paul,  Andrew  and  all 
thy  Saints,  (Placing  the  left  hand  a  little  below  the 
breast,  in  such  a  way  that  the  palm  zmll  be  turned  up, 
he  makes  the  sign  of  the  cross  from  the  forehead  to 
the  breast  with  his  right  hand,^  saying:)  favourably 
grant  peace  in  our  time,  that  we  being  holpen  by  thy 
mercy,  may  ever  be  kept  free  from  sin,  and  safe  from 
all  disquietude ;  (Then  placing  the  left  hand  upon  the 

'  The  Lord's  Prayer  is  found  after  the  consecration  in  every  ancient 
liturgy  except  the  Clementine.  By  the  English  and  Roman  missals  the 
last  petition  of  the  Lord's  Prayer  was  made  as  a  response  by  the  people, 
the  Priest  adding  "Amen."  But  in  the  Sacramentaries  of  Gelasius  and 
Gregory  no  such  direction  appears.  And  Saint  Gregory  contrasting  the 
custom  of  the  Latins  with  the  Greeks  who  said  the  Lord's  Prayer  with 
the  Priest,  makes  no  reference  to  this  practice,  but  simply  says: 
"with  us  it  is  said  by  the   Priest   alone." 

3  The  prayer  Libera  nos  (the  Embolismus)  is  found  as  early  as  the 
Sacramentaries  of  Gelasius  and  Gregory,  and  in  all  the  various  Uses 
of    the    Roman    liturgy. 

*  By  all  the  old  Uses  of  England,  and  also  by  the  Roman  missal, 
the  Priest  signed  himself  with  the  empty  paten  and  then  kissed  it, 
but  by  our  present  order  the  Sacrament  is  consecrated  on  the  paten, 
and,  therefore,  the  making  of  the  sign  of  the  cross  with  the  paten 
and  the  kiss  are  both  precluded.  Hence  the  direction  given  above  only 
to  make  the  sign  of  the  cross  with  the  hand,  which  is  also  the  direc- 
tion   of   the   Ambrosian    missal. 


CEREMONIES   OF   I.OW    MASS.  II3 

foot  of  the  chalice,  he  removes  the  pall  and  places  it 
upon  the  altar  in  the  place  directed  before.  Then 
placing  both  hands  upon  the  corporal,  he  genuflects 
and  rises.  Holding  his  head  erect,  he  takes  the  host, 
in  the  manner  directed  before,  between  the  thumb  and 
forefinger  of  the  right  hand,  and  holding  it  over  the 
chalice,  "with  them  and  with  the  thumb  and  forefinger 
of  the  left  hand,  he  reverently  and  carefully  breaks  it 
into  two  equal  parts,  saying:)  Through  the  same  Jesus 
Christ  thy  Son  our  Lord,  (Then  the  half  which  he 
holds  in  his  right  hand,  he  places  upon  the  paten,  and 
from  the  lower  part  of  the  other  half  which  he  holds 
in  his  left  hand,  he  breaks  a  small  particle  znnth  the 
thumb  and  forefinger  of  the  right  hand,  saying:)  who 
liveth  and  reigneth  with  thee,  (Then  holding  that  par- 
ticle over  the  chalice  with  the  thumb  and  forefinger  of 
the  right  hand,  he  joins  the  greater  part  which  he 
holds  in  his  left  hand  to  the  half  zvhich  was  placed 
upon  the  paten,  saying:)  in  the  unity  of  the  Holy 
Ghost,  ever  one  God,  (Then  immediately  taking  the 
chalice  by  the  knop  with  his  left  hand,  and  holding 
the  particle  of  the  host  over  the  chalice  with  his  right 
hand,  he  says:)  world  without  end.    Amen." 

3.  The  Commixture. 

Holding  the  chalice  and  particle  in  the  manner  just 
directed,  with  the  same  particle  he  makes  the  sign  of 
the  cross  thrice  from  lip  to  lip  of  the  chalice,  saying: 

*  "The  rite  of  breaking  the  host  is  as  ancient  as  the  sacrifice  itself; 
for  it  is  read  that  Christ  broke  the  bread  at  the  last  Supper;  he  like- 
wise broke  it  before  his  disciples  at  Emmaus;  afterward  the  Apostles 
broke  the  bread,  as  the  Scripture  relates,  and  ever  since  the  Church 
has  continued  to  do  the  same,  as  is  evident  from  the  most  ancient  books 
and  authors,  all  of  whom  speak  of  the  Fraction  in  the  Sacrifice.  More- 
over this  division  of  the  Host  is  made,  and  always  has  been  made, 
not  by  cutting  it  with  a  knife  or  other  instrument,  although  this  mode 

8 


114  CEREMONIES   OF   LOW    MASS. 

Pax  Domini. 

THE   peace  >J<  of  the   Lord  ^  be   always   with  ^ 
you.    R.  And  with  thy  spirit.® 
Then  putting  the  particle  into  the  chalice,  he  says : 

H(BC  commixtio. 

LET  this  commixture  and  the  consecration  of  the 
Body  and  Blood  of  our  Lord  Jesus  Christ  be  for 
everlasting  life  unto  us  who  partake  thereof.    Amen.^ 

4.  Having  detached  any  fragments  from  his 
thumbs  and  forefingers  over  the  chalice,  he  places  the 
left  hand  on  the  foot  of  the  chalice,  and  taking  the 
pall  with  his  right  hand,  covers  the  chalice.  Then 
placing  both  hands  upon  the  corporal,  he  genuflects 
and  rises.  Holding  his  hands  joined  before  the  breast 
(but  without  placing  them  upon  the  altar),  and  bowing 
his  head  to  the  Sacrament,  he  says : 

"O  Lamb  of  God,  that  takest  away  the  sins  of  the 
world ;"  then  placing  the  left  hand  upon  the  corporal, 
he  strikes  his  breast  lightly  with  the  extremities  of  the 
last  three  fingers  of  right  hand  as  he  says,  "have  mercy 
upon  us ;"  and  then,  keeping  the  left  hand  on  the 
corporal,  he  says  the  other  two  versicles,  striking  the 
breast  again  as  he  says  the  second  time,  "have  mercy 
upon  us,"  and  again  as  he  says,  "grant  us  thy  peace." 

might  seem  to  be  more  becoming,  but  with  the  hands,  as  the  Church 
clings  tenaciously  to  the  examples  of  Christ  and  his  Apostles."  (Romsee, 
Sensus  Litteralis,  etc.,  in  loc.) 

'  The  Pax  Domini,  etc.,  is  found  in  the  Sacramentaries  of  Gelasius 
and  Gregory,  and  in  all  the  ancient  missals,  and  also  in  the  Prayer 
Book  of   1549. 

''  "The  commixture  of  the  bread  and  wine  designate  the  union  of  the 
flesh  and  soul,  which  were  reunited  at  the  resurrection  of  Christ;  for, 
as  has  been  said,  the  bread  has  reference  to  the  flesh,  and  the  wine  to 
the  soul."  (Innocent  III.,  De  Sacro  Altaris  Mysterio,  lib.  vi.  cap.  ii.) 
The  accompanying  prayer,  with  slight  verbal  differences,  is  found  in  all 
the  ancient  missals. 


CEREMONIIvS   OF   LOW    MASS.  II5 

Agjiits  Dei. 

OLAMB  of  God,  that  takest  away  the  sins  of  the 
world,  have  mercy  upon  us. 

O  Lamb  of  God,  that  takest  away  the  sins  of  the 
world,  have  mercy  upon  us. 

O  Lamb  of  God,  that  takest  away  the  sins  of  the 
world,  grant  us  thy  peace.^ 

In  Requiem  Masses,  instead  of  the  words,  "have 
mercy  upon  us,"  the  Priest  says,  "grant  them  rest ;" 
and  instead  of  the  words,  "grant  us  thy  peace,"  he 
says,  "grant  them  rest  everlasting."  As  the  Priest 
says  these  words  he  does  not  strike  his  breast,  but  bow- 
ing his  head  to  the  Sacrament  holds  his  hands  joined 
before  the  breast. 

5.  The  Agnus  having  been  said,  the  Priest  bows  his 
body  moderately,  and  his  hands  being  joined,  he  places 
the  extremities  of  the  longer  fingers  upon  the  corporal, 
and  says  the  following  prayers : 

Do  mine  Jcsn  Christe,  qui. 

OLORD  Jesus  Christ,  who  saidst  unto  thine  Apos- 
tles, Peace  I  leave  with  you,  my  peace  I  give 
unto  you ;  Regard  not  my  sins,  but  the  faith  of  thy 
Church,  and  grant  unto  her  that  peace  and  unity  which 
is  according  to  thy  will,  who  livest  and  reignest  one 
God,  world  without  end.     Amen.** 

In  Requiem  Masses,  the  preceding  prayer  is  not  said, 
the  two  prayers  which  follow  are  always  said, 

'  "Sergius  I.,  who  was  chosen  Pope  in  687,  ordained  that  during 
the  Fraction  of  the  Host  the  clergy  and  people  should  sing,  Agnus 
Dei,  etc.  (Le  Brun,  in  loc.)  It  was  directed  to  be  said  by  all  the  pre- 
reformation  missals,  and  was  retained  in  the  1st  Prayer  Book  of  Fd.  VI. 

'  This  prayer  is    found  in  the  Hereford  missal. 


Il6  CKREMONIES   01^   LOW    MASS. 

Domine  Jesii  Christe,  Fill. 

OLORD  Jesus  Christ,  Son  of  the  hving  God,  who 
according  to  the  will  of  the  Father,  and  by 
the  co-operation  of  the  Holy  Ghost,  hast  by  thy  death 
given  life  unto  the  world ;  Deliver  me,  by  this  thy 
most  holy  Body  and  Blood,  from  all  mine  iniquities, 
and  from  every  evil ;  and  make  me  ever  to  cleave  unto 
thy  commandments ;  and  suffer  me  never  to  be  sepa- 
rated from  thee,  who  with  the  Father  and  the  Holy 
Ghost,  livest  and  reignest  one  God,  world  without  end. 
Amen.^o 

Perceptio  Corporis. 

LET  not  the  partaking  of  thy  Body,  O  Lord  Jesus 
Christ,  which  I,  though  unworthy,  do  presume 
to  receive,  turn  to  me  for  judgment  and  condemnation ; 
but  according  to  thy  loving  kindness  let  it  be  profitable 
to  me  for  the  receiving  of  protection  and  healing,  both 
of  body  and  soul,  who  with  the  Father,  in  the  unity  of 
the  Holy  Ghost,  livest  and  reignest  one  God,  world 
without  end.    Amen.^° 

6.  Then  the  Priest  disjoining  his  hands  and  placing 
them  upon  the  corporal,  stands  erect,  and  immediately 
genuflects.    Then  rising,  he  says : 

Panem  ccelestem. 

I    WILL  receive  the  bread  of  heaven,  and  call  upon 
the  name  of  the  Lord.^^ 
(a).  Then  he  reverently  takes  from  the  paten,  with 
the  thumb  and  forefinger  of  the  right  hand,  both  parts 
of  the  host,  and  places  them  between  the  thumb  and 

^^  These  two  prayers  are  found  as  early  as  the  Sacramentary  of  Saint 
Gregory  (col.  383).  The  first  is  found  in  Sarum,  Hereford,  York,  and 
Westminster;   the  second  in   York. 

**  Ps.  cxvi.    12,  adapted. 


CERKMONIES   OF   LOW    MASS.  117 

forefinger  of  the  left  hand  in  such  a  way  that  the  host 
will  appear  unbroken.  Then  he  takes  the  paten 
between  the  fore  and  middle  finger  of  the 
right  hand,  and  puts  it  between  the  fore  and 
middle  finger  of  the  left  hand,  so  that  the 
host  will  be  held  over  it.  Holding  the  host 
and  paten  in  this  way  between  his  breast  and  the  chal- 
ice, and  a  little  raised  from  the  altar,  he  bows  mod- 
erately, and  strikes  his  breast  thrice  with  the  extremi- 
ties of  the  last  three  fingers  of  the  right  hand,  saying 
each  time : 

Domine  non  sum  dignus. 

LORD,  I  am  not  worthy  that  thou  shouldest  come 
under  my  roof;  but  speak  the  word  only,  and 
my  soul  shall  be  healed. ^- 

Still  bowing  moderately,  he  places  one  part  of  the 
host  on  top  of  the  other;  then  he  takes  both  parts 
between  the  thumb  and  forefinger  of  the  right  hand ; 
and  still  holding  the  paten  in  his  left  hand,  he  signs 
himself  with  the  host  over  the  paten,  saying : 

Corpus  Domini. 

THE  Body  of  our  Lord    Jesus  Christ,  which  was 
given  for  me,  preserve  my  body  and  soul  unto 
everlasting  life.     Amen. 

^  These  words  of  Holy  Scripture  were  very  early  associated  with  the 
reception  of  the  Holy  Communion.  Origen  in  his  Vth  Homily  on  the 
Gospels,  quoted  by  Card.  Bona,  says:  "  'When  thou  receivest  the  holy 
food,  and  that  incorruptible  feast;  when  thou  art  refreshed  with  the 
bread  and  cup  of  life;  and  when  thou  eatest  and  drinkest  the  Body  and 
Bljod  of  the  Lord,  then  indeed  the  Lord  enters  beneath  thy  roof.  And 
do  thou  thyself  humbly  imitate  the  centurion,  and  say:  Lord,  I  am  not 
worthy  that  thou  shouldest  come  under  my  roof.'  Chrysostom,  like- 
wise, in  his  Homily  on  Saint  Thomas,  the  Apostle,  exhorting  the 
faithful  that  they  should  draw  near  to  the  Lord  with  pure  hearts,  says: 
'Let  us  say  to  our  Redeemer,  Lord,  I  am  not  worthy  that  thou 
shouldest  come  under  the  roof  of  our  souls,  but  since  thou  desirest 
to  be  received  by  us,  we  come  unto  thee,  trusting  in  thy  mercy.' " 
(De  Reb.  Lit.  in  loc.) 


Il8  CKRKMONIICS    OI'    LOW    MASS. 

Then,  still  standing/"'  he  places  his  arms  lightly  upon 
the  altar,  and  moderately  bending  forward,  reverently 
places  both  parts  of  the  host  upon  his  tongue.  Then 
he  places  the  paten  upon  the  corporal,  and  rubs  his 
forefingers  and  thumbs  over  it  to  remove  any  frag- 
ments. Holding  his  head  erect,  he  joins  both  hands 
together  (the  thumbs  and  forefingers  being  joined), 
before  his  face,  taking  care  that  they  do  not  touch  the 
face,  and  remains  for  a  short  space  in  meditation  on 
the  most  holy  Sacrament. 

(b).  Afterward  he  places  the  extremities  of  the  last 
three  fingers  on  the  foot  of  the  chalice,  and  removes  the 
pall,  in  the  manner  before  directed ;  then  placing  both 
hands  upon  the  corporal,  he  genuflects  and  rises,  say- 
ing at  the  same  time: 

Qiiid  retribuam. 

WHAT  reward  shall  I  give  unto  the  Lord  for  all 
the  benefits  that  he  hath  done  unto  me? 
(Here  he  takes  the  chalice  into  his  hands,  that  is,  the 
knop  with  his  right  hand,  and  the  foot  zmth  his  left 
hand,  in  the  manner  before  directed,  saying:)  I  will 
receive  the  cup  of  salvation,  and  call  upon  the  name  of 
the  Lord.  I  will  call  upon  the  Lord  which  is  worthy 
to  be  praised ;  so  shall  I  be  safe  from  mine  enemies.^* 

Then,  still  standing,  he  reverently  raises  the  chalice 
as  high  as  the  breast,  and  signing  himself  with  it,  says : 

Sanguis  Domini. 

THE  Blood  of  our  Lord  Jesus  Christ,  which  was 
shed  for  me,  preserve  my  body  and  soul  unto 
everlasting  life.    Amen. 

1'  See  Notes  on  the  Mass,  xi.,  p.  31. 
^*  Ps.  cxvi.,  II,  IS,  and  xviii.  2. 


CERKMONIKS   OK   I.OVV    MASS.  II9 

Having  said  these  words,  he  places  the  chalice  to 
his  lips  and  receives  the  sacred  Blood  with  the  particle 
which  was  placed  in  the  chalice.'^  After  he  has  com- 
municated hirnself,  he  carefully  removes  from  the  lip 
of  the  chalice  with  his  own  lips  the  sacred  Blood 
which  adheres  to  it.  Then  he  replaces  the  chalice  on 
the  corporal,  and  placing  the  left  hand  on  the  foot  of 
the  chalice,  covers  it  with  the  pall.^''  Afterwards, 
placing  both  hands  upon  the  corporal,  he  genuflects 
and  rises. 

7.  If  a  ciborium  is  used  to  hold  the  small  hosts  for 
the  Communion  of  the  people,  so  that  there  were  no 
other  hosts  upon  the  paten  but  the  large  one,  immedi- 
ately after  the  Priest  has  received  the  Body  of  the 
Lord  and  genuflected,  he  takes  the  paten  between  the 
fore  and  middle  finger  of  the  right  hand,  and  care- 
fully examines  the  corporal,  collecting  the  least  frag- 
ments that  may  be  upon  it.  Then  taking  the  paten 
into  his  left  hand,  he  rubs  whatever  particles  may 
have  been  collected  upon  it,  into  the  chalice,  with  the 
thumb  and  forefinger  of  the  right  hand,  as  directed  on 
page  139.  Then  he  places  the  paten  upon  the  corporal 
at  his  left  hand,  and  detaches  any  fragments  from  his 
thumbs  and  forefingers  over  the  chalice.  Afterwards, 
he  proceeds  as  directed  above,  saying,  "What  reward 
shall  I  give,"  etc. 

8.  As  soon  as  the  Priest  has  received  the  sacred 
Blood,  the  server  immediately  rises,  genuflects  in  the 

"  The  Priest  should  be  careful  to  receive  the  particle  when  he  com- 
municates himself  with  the  Sacred  Blood,  so  that  it  will  not  be  in  the 
chalice  at  the  communion  of  the  people.  Cf.  rubric  in  the  Roman 
Pontifical  at  the  Consecration  of  a  Bishop:  Consecrator  corpus  Domini 
sumpserit     ....     cum  particula   Hostim   in   coliccm   missa. 

*•  See  second  rubric  in  Order  of  Communion  of  1548,  and  Merati, 
p.  ii.  tit.  X.  xxiii. 


120  CEREMONIES   OF   LOW    MASS. 

midst,  and  goes  to  the  credence,  where  he  replaces  the 
sacring  bell.^^  He  then  spreads  the  houselHng  cloth'^ 
over  the  communion-rail,  for  the  Communion  of  the 
people.  But,  if  there  are  any  of  the  clergy  present  to 
be  communicated,  before  spreading  this  cloth,  he  takes 
another  and  smaller  cloth,^^  and  accompanied  by 
another  acolyte,  goes  up  to  the  altar.  They  kneel  on 
the  foot-pace,  or  on  the  step  below  the  foot-pace,  the 
one  at  the  Gospel  side  of  the  altar,  and  the  other  at  the 
Epistle  side,  directly  facing  each  other.  In  this  posi- 
tion they  hold  the  houselling  cloth  by  the  four  corners 
with  both  hands,  so  that  it  will  be  spread  out,  and 
raised  to  about  the  lower  part  of  the  breast  of  the 
clerg}^man  when  he  kneels  to  be  communicated.^*^ 

9.  The  Priest  having  received  the  Communion  in 
both  kinds  himself,  shall  If  proceed  to  deliver  the  same  to 
the  Bishops,  Priests,  and  Deacons,  in  like  manner,  (if  any  be 
present)  and,  after  that,  to  the  People  also  in  order,  into 
their  hands,  all  devoutly  kneeling.  And  sufficient  opportun- 
ity shall  he  given  to  those  present  to  communicate.  Im- 
mediately after  he  has  received  the  sacred  Blood 
and  genuflected,  as  directed  above,  he  takes  the  paten 
between  the  fore  and  middle  finger  of  the  left  hand,  so 
that  the  joined  thumb  and  forefinger  will  rest  on  the 
paten,  and  the  other  fingers  support  it  beneath.  Or,  if 
a  ciborium  is  used,  he  moves  it  forward  on  the  cor- 
poral, placing  it  before  the  chalice;  he    removes    the 

"  Bauldry,  Manuale,  p.  i.  cap.  xvii,  xl,  xH. 

^'  This  houselling  cloth,  according  to  Gavantus,  is  made  of  white  linen 
the  length  of  the  communion  rail,  and  about  one  yard  wide.  For  ex- 
amples shewing  its  continuous  use  in  the  Church  of  England,  see 
Hiernrgia  Anglicana,   1902,  pt.  i.,  pp.   127-131. 

1'  The  houselling  cloth  for  the  communion  of  the  clergy  is  necessarily 
somewhat  smaller  than  the  one  spread  on  the  rail  for  the  people.  It 
ought  to  be  at  least  as  long  as  the  altar,  and  about  one-half  yard  wide. 

«•  Merati,  Nov.  Ob.,  etc.,  t.  i.  pars.  ii.  tit.  x.  liii. 


CEREMONIES   OF   I.O\V    MASS.  121 

cover,  placingf  it  on  the  altar  beyond  the  corporal ; 
after  which  he  genuflects ;  then  he  takes  the  ciborium 
by  the  knop  between  the  joined  thumb  and  forefinger 
and  the  middle  finger  of  the  left  hand.  Then  taking 
one  of  the  small  hosts  between  the  thumb  and  fore- 
finger of  the  right  hand,  he  holds  it  a  little  raised  over 
the  paten  or  ciborium  (which  he  holds  as  high  as  his 
breast),  so  that  the  hand  rests  upon  the  rim  of  the 
paten  or  ciborium.  He  turns  by  his  right  towards  the 
people,  and  stands  directly  before  the  midst  of  the 
altar,  so  that  the  Sacrament  may  be  seen  by  the 
people.*  Keeping  his  eyes  fixed  upon  the  host  held  in 
his  hand,  he  says  once  privately : 

Bcce,  Agnus  Dei. 

BEHOLD,  the  Lamb  of  God ;  behold  him  that  tak- 
eth  away  the  sins  of  the  world. 
Then  he  says  thrice  privately: 

Domine  non  sum  dignus. 

LORD,  I  am  not  worthy  that  thou  shouldest  come 
under  my  roof;  but  speak  the  word  only  and 
my  soul  shall  be  healed. 

The  Communion  of  the  Clergy. 

10.  As  soon  as  the  Priest  turns  towards  the  people, 
as  directed  above,  the  Bishop  of  the  diocese,  or  the 
Bishop  having  jurisdiction  in  that  place  (if  present  to 
receive  the  Holy  Communion),  first  approaches  the 
altar.    Having  a  stole  over  the  usual  choral  habit  worn 

*  Our  custom  of  the  Celebrant  turning  to  the  people  and  shewing 
them  the  Sacrament  before  the  Communion  (necessitated  by  the 
rubric,  "And  sufficient  opportunity,"  etc.)  corresponds  exactly  in  its 
character  to  the  rite  of  the  Sancta  Sanctis  in  the  Eastern  liturgies,  and 
affords  a  like  opportunity  for  acts  of  praise   and  worship. 


122  CKREMONUiS   OF   I.UW    iMASS. 

by  Bishops,  he  goes  before  the  lowest  step  of  the  altar, 
where  he  genuflects,  then  he  goes  up  and  kneels  before 
the  houselling  cloth,  over  which  he  holds  his  right 
hand  supported  by  his  left.  The  Celebrant  delivers  to 
him  the  Body  of  the  Lord  in  the  manner  directed  below 
at  the  Communion  of  the  people.  Afterwards,  the 
Celebrant  replaces  the  paten  upon  the  corporal, 
removes  the  pall  from  the  chalice  and  genuflects.  Then 
taking  the  chalice,  he  administers  it  to  the  Bishop  in 
the  manner  directed  below.  Then  the  Bishop  rises, 
goes  down  below  the  lowest  step  of  the  altar,  where 
he  again  genuflects  in  the  midst,  and  then  returns  to 
his  place.  Then  the  other  Bishops  approach,  one  after 
the  other,  each  wearing  a  stole.  They  go  to  the  altar 
in  the  same  way  as  the  first,  and  receive  Holy  Com- 
munion after  the  same  manner.  Then  having  genu- 
flected before  the  lowest  step  of  the  altar,  they  return 
to  their  places.-^ 

II.  The  Priests  are  next  communicated  in  order, 
the  superior  clergy  approaching  first.  Each  having  a 
stole  over  his  surplice,  they  go  two  by  two  before  the 
lowest  step  of  the  altar,  genuflect  together,  and  go 
up  and  kneel  before  the  houselling  cloth.  Having 
received  the  Holy  Communion  in  both  kinds,  they  rise, 
take  a  single  step,  the  one  towards  the  Gospel  side, 
and  the  other  towards  the  Epistle  side,  and  then  turn 
(the  one  at  the  Gospel  side  by  his  right  hand,  and  the 
other  by  his  left,  so  as  not  to  turn  their  backs  on  the 
Sacrament),  and  go  down  below  the  lowest  step  of  the 
altar,  where  they  again  genuflect  together,  and  then 
return  to  their  places. 

The  Deacons  are  communicated  next.     They  each 

**  De   Herdt,   Praxis  Pontificalis,   t.   iii.   lib.    ii.    25,   26. 


CEREMONIKS   OF   LOW    MASS.  1^3 

wear  a  stole  over  the  left  shoulder,  and  approach  the 
altar  two  by  two  in  the  same  manner  as  the  Priests. 

12.  Then  the  server  folds  the  houselling  cloth  used 
for  the  Communion  of  the  clergy,  and  replaces  it  upon 
the  credence.  He  next  spreads  the  houselling  cloth 
over  the  rail  for  the  Communion  of  the  people,  observ- 
ing to  genuflect  each  time  he  passes  before  the  midst. 
If  he  receives  the  Holy  Communion,  he  genuflects 
before  the  lowest  step,  and  then  goes  up  and  kneels  on 
the  foot-pace,  or  on  the  step  below  the  foot-pace,  a 
little  towards  the  Epistle  side.  Having  been  communi- 
cated, he  genuflects  again  below  the  lowest  step,  and 
then  goes  and  kneels  on  the  steps  of  the  altar  at  the 
Epistle  side,  so  that  his  face  wmII  be  turned  towards 
the  Gospel  side  of  the  sanctuary,  and  his  left  side  be 
turned  toward  the  people.  If  there  is  another  acolyte 
he  kneels  on  the  Gospel  side  facing  south. -- 

The  Communion  of  the  People. 

13.  (a)  The  clergy  and  acolytes  having  been  com- 
municated, the  Priest  next  proceeds  to  administer  the 
Holy  Communion  to  the  Religious  men  and  women,-^ 
if  any  be  present.  They  are  communicated  at  the  rail, 
but  before  and  apart  from  the  laity.  Deaconesses  of 
the  present  day  not  being  imder  vows  are  not  com- 
municated by  themselves,  but  among  the  rest  of  the 
laity. 

Holding  one  of  the  small  hosts  over  the  paten 
or  ciborium,  which  he  holds  as  high  as  his  breast,  the 
Priest  turns  by  his  right,  descends  the  steps  of  the 
altar,   and  then  goes  over  to  the  end   of  the   com- 

*^  Merati,  p.  ii.  tit.  x,  xxiv. 

••  See  Bona  De  Reb.  Lit.,  in  loc. ;  also  Duchesne,  Origines,  p.  62. 


124  CEREMONIES   OE   LOW    MASS. 

munion-rail  at  the  Epistle  side  of  the  sanctuary,  hold- 
ing the  Sacrament  before  his  breast  in  the  manner 
directed  above.  ^And  when  he  delivereth  the  Bread, 
he  shall  say,  as  he  makes  the  sign  of  the  cross  with 
the  host  over  the  paten  or  ciborium : 

Corpus  Domini. 

THE  Body  of  our  Lord  Jesus  Christ,  which  was  given 
for  thee,  preserve  thy  body  and  soul  unto  everlast- 
ing life.  Take  and  eat  this  in  remembrance  that  Christ 
died  for  thee,  and  feed  on  him  in  thy  heart  by  faith,  with 
thanksgiving. 

The  Priest  places  the  host  in  the  palm  of  the  right 
hand  of  each  communicant,  and  not  in  their  fingers. 
The  hand  ought  to  be  bare,  and  to  be  supported  by 
the  left.*  And  the  people  ought  to  be  instructed  to 
receive  the  host  with  their  lips  directly  from  their 
right  hand,  and  not  to  carry  it  to  their  mouth  with 
the  fingers  of  the  left  hand,  and  also  carefully  to 
receive  the  smallest  fragments  which  may  adhere  to 
the  hand.  The  Priest  is  not  required  by  the  rubric, 
as  it  stands  in  our  American  Prayer  Book,  to  say  the 
whole  sentence  of  administration  to  each  communi- 
cant.f  It  will  suffice,  if  he  says  the  words  "The  Body 
.  .  .  everlasting  life"  as  he  delivers  the  Sacrament 
to  each  one,  and  then  to  say  once,  at  the  end  of  each 
railful,  "Take  and  eat,"  etc. 

(h)  Having  communicated  the  people  with  the  Body 
of  the  Lord,  holding  the  thumb  and  forefinger  of  the 
right  hand  over  the  paten  or  ciborium,  he  goes  up  to 
the  midst  of  the  altar.    If  the  paten  is  used  to  hold  the 

*  S.  Cyril,  Catech.  Mystag.  v.  21. 

t  The  English  rubric  reads:     "And  when  he  delivereth  the  Bread  to 
anyone,  he  shall  say." 


CEREMONIES   OF   I.OW    MASS.  12$ 

small  hosts,  he  replaces  it  upon  the  corporal;  but  if 
a  ciborium  is  used  to  hold  the  small  hosts, 
lie  covers  it  with  its  proper  cover  and  moves 
it  to  its  place  on  the  corporal  behind  the  chalice, 
then  he  removes  the  pall  from  the  chalice, 
placing  it  in  the  usual  place.  Then  placing  both  hands 
upon  the  corporal,  he  genuflects  and  rises.  He  rubs 
his  thumbs  and  forefingers  over  the  mouth  of  the 
chalice  to  remove  any  fragments.  Then  he  takes  the 
chalice  by  the  knop  with  his  right  hand,  and  the  foot 
with  his  left  hand  (still  keeping  the  thumb  and  fore- 
finger of  each  hand  joined  together),  and  raising  it  as 
high  as  the  breast,  he  turns  by  his  right  towards  the 
people,  and  descends  to  below  the  lowest  step,  and 
then  goes  to  the  end  of  the  communion-rail  at  the 
Epistle  side  of  the  Sanctuary,  where  he  began  to 
administer  the  Sacrament  of  the  Body.  T|And  the  Min- 
ister who  delivereth  the  cup  shall  say,  as  he  makes  the 
sign  of  the  cross  perpendicularly  with  the  chalice  before 
his  breast : 

Sanguis  Domini. 

THE  Blood  of  our  Lord  Jesus  Christ,  which  was  shed 
for  thee,  preserve  thy  body  and  soul  unto  everlast- 
ing life.  Drink  this  in  remembrance  that  Christ's  Blood 
was  shed  for  thee,  and  be  thankful. 

When  the  chalice  is  very  full,  the  greatest  care  must 
be  taken  in  making  the  sign  of  the  cross  that  the  sacred 
Blood  is  not  spilt.-^  The  Priest  will  communicate  each 
person  from  the  same  part  of  the  lip  of  the  chalice 
from  which  he  himself  received  the  sacred  Blood. 
And  the  people  ought  to  be  instructed  to  guide  the 

^  In  such  case  it  is  better  to  omit  the  making  of  the  sign  of  the 
cross   altogether. 


126  CEREMONIICS   OF   LOW    MASS. 

chalice  to  their  lips  by  taking  hold  of  the  foot  with  the 
right  hand ;  the  Priest  all  the  while  retaining  his  hold 
of  it  in  order  to  guard  against  the  possibility  of  any 
accident.  They  ought  also  to  be  warned  not  to  wipe 
their  mouth  with  a  handkerchief  or  with  the  hand  after 
receiving  the  chalice.  The  remark  which  has  been 
already  made  with  regard  to  the  mode  of  saying  the 
words  of  administration  of  the  Sacrament  of  the  Body 
of  Christ  applies  here  also :  It  will  suffice  to  say  to 
each  communicant,  "The  Blood  .  .  .  everlasting 
life,"  and  at  the  end  of  each  railful  to  say  once,  "Drink 
this,"  etc. 

After  each  railful,  the  Celebrant  will  return  to 
the  midst  of  the  altar,  cleanse  the  lip  of  the  chalice  with 
his  own  lips,  replace  it  upon  the  corporal,  and  cover 
it  with  the  pall ;  if  a  ciborium  is  used,  he  moves  it  for- 
ward on  the  corporal,  uncovers  it,  and  then  genuflects. 
Then  taking  the  paten  or  ciborium,  he  proceeds  as 
before,  beginning  each  time  at  the  Epistle  side  to 
administer  each  species. 

14.  If  there  is  a  Deacon  or  another  Priest  present  to 
administer  the  chalice,  he  is  vested  in  surplice  and 
stole ;  and  as  soon  as  the  Celebrant  has  communicated 
himself  with  the  sacred  Blood,  he  approaches  before 
the  lowest  step  and  genuflects,  and  then  goes  up  to  the 
right  of  the  Celebrant  when  he  again  genuflects.  Then 
standing  erect  he  receives  the  chalice  from  the  Cele- 
brant, taking  it  by  the  knop  with  his  right  hand,  and 
the  foot  with  his  left  hand,  and  turns  by  his  left  with 
the  Celebrant  towards  the  people.  Holding  the  chalice 
as  high  as  his  breast,  he  descends  with  the  Celebrant 
to  below  the  lowest  step,  and  then  goes  to  the  end  of 
the  rail  at  the  Epistle  side  of  the  sanctuary,  where 


CEREMONIES   OF   LOW    MASS.  I27 

he  begins  to  administer  the  chalice  in  the  manner 
directed  above.  If  it  be  found  necessary  to  remove 
from  the  outside  of  the  chahce  the  drops  of  the  sacred 
species  which  may  have  collected  there,  he  returns 
to  the  midst  of  the  altar  and  gives  the  chalice  to  the 
Celebrant,  who  removes  the  sacred  Blood  from  the 
bowl  of  the  chaKce  with  his  lips.  All  having  been 
communicated,  he  returns  to  the  altar,  gives  back  the 
chalice  to  the  Celebrant,  genuflects  on  the  foot-pace, 
goes  down  to  below  the  lowest  step,  where  he  again 
genuflects,  and  then  returns  to  his  place. -^ 

15.  If  If  the  consecrated  Bread  or  Wine  be  spent  before 
all  have  communicated,  the  Priest  is  to  consecrate  more, 
according  to  the  Form  before  prescribed;  beginning  at — 
All  glory  be  to  thee,  Almighty  God— and  ending  with 
these  words— partakers  of  his  most  blessed  Body  and 
Blood.  2* 

(i)  Every  possible  care  ought  to  be  taken  that  the 
contingency,  provided  for  by  this  rubric,  does  not  occur ; 
for  it  is  most  undesirable  that  there  ever  should  be  two 
acts  of  consecration  in  one  and  the  same  office  of  the 
Mass.  Accordingly  when  the  Celebrant  perceives  that 
the  species  of  bread  is  beginning  to  fail,  he  ought  to 
break  each  of  the  remaining  hosts  into  two  or  even 
more  pieces.  And  if  there  is  danger  of  the  species  of 
wine  failing,  he  ought  to  allow  each  communicant  only 
the  smallest  sip  from  the  chalice.  In  this  way  he  will 
be  able  almost  always  to  avoid  consecrating  a  second 
time. 

^  We  have  no  explicit  precedent  to  follow  with  regard  to  the  cere- 
monial details  to  be  observed  in  administerinR  the  chalice;  no  reference, 
therefore,  can  be  given  to  authorities  for  the  directions  here  given. 
They  are  based,  however,  upon  general  ritual  principles. 

**  See  Notes  on   the  Mass,  xii,  p.   34. 


128  CEREMONIES   OI^   LOW    MASS. 

If,  however,  from  any  cause,  the  species  of  bread  or 
wine  should  be  spent  before  all  who  present  them- 
selves have  been  communicated,  the  Priest  shall 
consecrate  more,  not  only  of  the  species  which  has 
failed,  but  of  both  species,  as  required  by  the  rubric, 
and  in  accordance  with  the  divine  institution. 

(2)  If  the  species  of  bread  fail, and  not  the  species  of 
wine,  the  Priest  places  the  chalice  with  the  sacred 
Blood  upon  the  corporal  on  the  part  towards  the 
Gospel  side.  He  places  upon  the  paten  the  required 
number  of  small  hosts,  making  the  oblation  mentally.-^ 
He  then  takes  another  chalice,  and  puts  into  it  a  small 
quantity  of  wine  mingled  with  water,  and  sets  it  upon 
the  corporal,  offering  it  also  mentally.  After  which  he 
proceeds  to  consecrate  both  in  a  low  voice,  "beginning 
at — All  glory  be  to  thee.  Almighty  God, — and  ending 
with  these  words — partakers  of  his  most  blessed  Body 
and  Blood."  He  then  communicates  himself  with 
both  the  species  he  has  just  consecrated,  and  when  he 
communicates  himself  with  the  chalice,  he  receives  all 
the  sacred  Blood  which  is  in  it ;  after  which  he  covers 
it  with  a  pall  and  leaves  it  on  the  corporal.  He  then 
proceeds  to  communicate  the  rest  of  the  people  with 
the  hosts  just  consecrated,  and  with  the  species  of 
wine  previously  consecrated. 

But  if  there  is  but  one  chalice,  the  Priest  before 
making  the  oblation  of  the  bread,  receives  all  the 
sacred  Blood,  draining  the  chalice,  but  making  no  ablu- 
tion, and  observing  not  to  wipe  it  with  the  purificator.^® 
Then  having  made  the  oblation  of  the  bread  as  above, 
he  pours  into  the  chalice  a  sufficient  quantity  of  wine 

^  Gavantus,   pars.   iii.   tit.   iii.   4,   5. 

-'  So,  upon  Christmas  when  three  Masses  are  said  in  immediate  succes- 
sion, no  ablution  of  the  chalice  is  made  until  after  the  third  Mass. 


CEREMONIES   OF   LOW    MASS.  I29 

to  communicate  the  rest  of  the  people,  mingling  it  with 
a  Httle  water,  after  which  he  offers  it  mentally,  and 
proceeds  with  the  consecration.  Then  having  com- 
municated himself,  he  communicates  the  rest  of  the 
people  with  both  the  species  just  consecrated. 

(3)  If  the  species  of  wine  fail,  and  not  the  species 
of  bread,  he  takes  the  consecrated  hosts  from  the 
paten  (if  it,  and  not  a  ciborium  is  used  to  hold  them), 
and  places  them  upon  the  corporal  at  his  left.  Then 
having  drained  the  chalice,  but  without  making  any 
ablution  of  it,  he  takes  one  small  bread  and  offers  it 
upon  the  paten,  which  he  places  upon  the  corporal. 
He  then  pours  into  the  chalice  a  sufficient  quantity  of 
wine  mingled  with  a  little  water,  and  sets  it  upon  the 
corporal.  He  consecrates  both  species  as  directed 
above,  after  which  he  communicates  himself  with  the 
one  host  thus  consecrated,  and  with  the  species  of 
wine.  Then  (if  a  ciborium  be  not  used)  he  places 
upon  the  paten  the  hosts  consecrated  before,  and 
proceeds  to  communicate  the  people. 


CHAPTER  Vn. 

The  Thanksgiving  and  the  Conclusion  of  the 

Mass. 

I.  The  time  occupied  by  the  Priest  in  saying 
privately,  "Behold  the  Lamb  of  God,"  etc.,  and  "Lord 
I  am  not  worthy,"  etc.,  as  he  stands  turned  towards  the 
people  (which  corresponds,  as  has  been  said,  to  the  rite 
of  the  Sancta  Sanctis),  will  give  sufficient  opportunity 
for  those  present  who  desire  to  be  communicated  to 


130  CEREMONIES   OF   LOW    MASS. 

draw  near.  If  then,  having  said  these  words,  no  one 
approaches  to  receive  the  Holy  Communion,  the  Priest 
turns  again  to  the  altar  by  his  right,  replaces  the  paten 
upon  the  corporal,  uncovers  the  chalice,  and  genuflects. 
Then  he  places  the  paten  with  the  hosts  on  the  chalice, 
covers  both  with  the  "fair  linen  cloth,"  i.  e.,  pall,  over 
which  he  spreads  the  silk  veil,  and  again  genuflects. 
Then,  standing  erect,  he  begins  the  Lord's  Prayer,  as 
directed  below. 

2.  H  When  all  have  communicated,  the  Minister  shall 
return  to  the  Lord's  Table,  and  reverently  place  upon  it 
what  remaineth  of  the  consecrated  Elements,  covering  the 
same  with  a  fair  linen  cloth. ^  This  rubric  is  observed 
in  the  following  way :  The  Priest  first  cleanses 
the  lips  of  the  chalice  with  his  own  lips,  and 
then  places  it  upon  the  corporal  in  front  of  the 
covered  ciborium.  He  then  places  upon  the  chalice 
the  paten  with  whatever  hosts  may  be  upon  it,  "cov- 
ering the  same  with  a  fair  linen  cloth,"  i.  e.,  the  pall. 
He  then  spreads  over  the  pall  the  silk  veil,  arranging 
it  as  at  the  beginning  of  the  service.  Then  placing 
both  hands  upon  the  corporal  he  genuflects.  And  the 
server  having  genuflected  in  the  midst  immediately 
after  the  Communion  of  the  people,  kneels  on  the  low- 
est step  at  the  Epistle  side.  The  Priest,  standing  erect, 
extends  his  hands  before  the  breast,  the  thumbs  and 
forefingers  being  still  joined  together. 

3.  If  Then  shall  the  Minister  say  the  Lord's  Prayer,  the 
people  repeating  after  him  every  petition. 

OUR  Father,  who   art  in  heaven,  Hallowed  be  thy 
Name.    Thy  kingdom  come.     Thy  will  be  done  on 
earth,  As  it  is  in  heaven.     Give  us  this  day  our  daily 

*  See  Notes  on  the  Mass,  xiii,  p.  37. 


CEREMONIES    OF    LOW    MASS.  I3I 

bread.  And  forgive  us  our  trespasses,  As  we  forgive  those 
who  trespass  against  us.  And  lead  us  not  into  tempta- 
tion ;  But  deliver  us  from  evil :  For  thine  is  the  kingdom, 
and  the  power,  and  the  glory,  for  ever  and  ever.  Amen.^ 
H  After  shall  be  said  as  foUoweth,  the  I'ricst  bowing 
his  head  to  the  Sacrament  as  he  says :  "Thy  Son  our 
Saviour.  Jesus  Christ,"  and  bowing  his  head  and  join- 
ing his  hands  at  the  end  as  he  says,  "through  Jesus 
Christ  our  Lord." 

ALMIGHTY  and  everliving  God,  we  most  heartily  thank 
thee,  for  that  thou  dost  vouchsafe  to  feed  us  who 
have  duly  received  these  holy  mysteries,  with  the  spirit- 
ual food  of  the  most  precious  Body  and  Blood  of  thy  Son 
our  Saviour  Jesus  Christ ;  and  dost  assure  us  thereby  of 
thy  favour  and  goodness  towards  us;  and  that  we  are 
very  members  incorporate  in  the  mystical  body  of  thy  Son, 
which  is  the  blessed  company  of  all  faithful  people;  and 
are  also  heirs  through  hope  of  thy  everlasting  kingdom, 
by  the  merits  of  the  most  precious  death;  and  passion  of 
thy  dear  Son.  And  we  most  humbly  beseech  thee,  0 
heavenly  Father,  so  to  assist  us  with  thy  grace,  that  we 
may  continue  in  that  holy  fellowship,  and  do  all  such  good 
works  as  thou  hast  prepared  for  us  to  walk  in;  through 
Jesus  Christ  our  Lord,  to  whom,  with  thee  and  the  Holy 
Ghost,  be  all  honour  and  glory,  world  without  end.  Amen. 
4.  Then  shall  be  said  or  sung,  all  standing,-^  Gloria 
in  excelsis;  or  some  proper  Hymn  from  the  Selection. 
If  the  Gloria  in  excelsis  is  said,  the  Priest,  extending 
his  hands  and  raising  them  as  high  as  the  shoulders, 
says :  "Glory  be  to  God  on  high ;"  as  he  says  "God," 

2  In  the  English  Cook  here   follows  a  prayer  which  in  the  American 
Book   forms   the   latter   part  of  the   Canon. 

3  See  Notes  on  the  Mass,  xiv,  p.  40. 


132  CEREMONIES   OF   LOW    MASS. 

he  joins  his  hands  before  the  breast  and  bows  his  head 
to  the  Sacrament.  Holding  his  head  erect,  and  keeping 
his  hands  joined  and  his  eyes  fixed  upon  the  Sacra- 
ment, he  continues  to  the  end.  As  he  says,  "we  wor- 
ship thee,"  "we  give  thanks  to  thee,"  "Jesus  Christ," 
"receive  our  prayer,"  and  "O,  Christ,"  he  bows  his 
head  profoundly  to  the  Sacrament.  When  he  says, 
"with  the  Holy  Ghost,"  he  places  the  left  hand  a  little 
below  the  breast  and  with  the  right  hand  makes  the 
sign  of  the  cross  from  the  forehead  to  the  breast, 
ending  at  the  words  "in  the  glory  of  God  the  Father  ;"* 
and  as  he  says  "Amen,"  he  joins  his  hands  before  the 
breast. 

Gloria  in  excelsis. 

GLORY  be  to  God  on  liigh,  and  on  earth  peace,  good 
will  towards  men.  "We  praise  thee,  we  bless  thee, 
we  worship  thee,  we  glorify  thee,  we  give  thanks  to  thee 
for  thy  great  glory,  0  Lord  God,  heavenly  King,  God  the 
Father  Almighty. 

0  Lord,  the  only-begotten  Son,  Jesus  Christ;  0  Lord 
God,  Lamb  of  God,  Son  of  the  Father,  that  takest  away 
the  sins  of  the  world,  have  mercy  upon  us.  Thou  that 
takest  away  the  sins  of  the  world,  have  mercy  upon  us. 
Thou  that  takest  away  the  sins  of  the  world,  receive  our 
prayer.  Thou  that  sittest  at  the  right  hand  of  God  the 
Father,  have  mercy  upon  us. 

For  thou  only  art  holy ;  thou  only  art  the  Lord ;  thou 
only,  0  Christ,  with  the  Holy  Ghost,  art  most  high  in  the 
glory  of  God  the  Father.    Amen. 

Gloria  in  excelsis  is  omitted  in  Advent,  and  from 
Septuagesima  until  Easter,  except  upon  feasts  occur- 

*  The  English  and  Roman  missals.  Cf.  Frere,  The  Use  of  Sarum, 
ii,  p.   21. 


CEREMONIES   OF   LOW    MASS.  1 33 

ring  within  these  seasons,  and  except  upon  Maundy 
Thursday  and  Easter-Even.  It  is  also  omitted  in 
Requiem  Masses,  and  on  all  ferias  out  of  Paschal-tide, 
also  on  the  Rogations  in  Paschal-tide.'^  When  it  is 
omitted,  the  Priest,  standing  with  hands  joined,  says  in 
its  place  some  proper  hymn,  as  required  by  the  rubric ; 
one  or  two  verses  will  suffice. 

5.  Towards  the  end  of  Gloria  in  cxcelsis,  or  other 
hymn,  the  server  genuflects  in  the  midst  before  the 
lowest  step,  takes  the  open  book,  genuflects  in  the 
midst  on  the  step  below  the  foot-pace,  and  then  goes 
by  this  same  step  to  the  Epistle  side  of  the  altar  where 
he  places  the  book.  He  genuflects  again  in  the  midst 
before  the  lowest  step,  and  goes  and  kneels  at  the 
Gospel  side.  The  Priest  having  genuflected  to  the 
Sacrament,  goes  to  the  book,  where  he  says,  "Let  us 
pray,"  and  the  Post-Communion  prayers,®  one  or  more, 
observing  the  same  directions,  as  to  the  extension  of 
the  hands,  and  bowing  of  the  head,  as  were  given  for 
the  Collect.  Afterward  he  closes  the  book*  with  his 
right  hand,  so  that  the  open  part  will  be  turned  toward 
the  chalice,  and  moves  the  book  rest  with  the  book 
a  little  back,  so  that  the  fore  part  of  the  altar  at  the 
Epistle  side  will  be  unoccupied  at  the  ablutions.  Then, 
with  hands  joined,  he  turns  by  his  left,  goes  to  the 
midst,  and  having  genuflected,  kisses  the  altar. 

6.  If  Then  the  Priest  (the  Bishop  if  he  he  present) 
shall  let  them  depart  with  this  Blessing,  which  he  pro- 
nounces after  this  manner :  joining  his  hands  before  the 

B  ihid. 

•  See  Notes  on  the  Mass,  xv,  p.  42. 

*  But  if  the  book  is  to  be  used  for  the  last  Gospel,  the  Priest  leaves  it 
open  after  the  Post-Communion  to  indicate  to  the  Server  that,  after  the 
ablutions,  he  is  to  carry  it  to  the  Gospel  corner. 


134  CEREMONIES    OF    I,0\V    MASS. 

breast,  he  turns  by  his  right  towards  the  j^coplc,  moving 
a  Httle  towards  the  Gospel  side,  so  that  he  may  not  turn 
his  back  upon  the  Sacrament,  and  says : 

THE  peace  of  God  wMch  passeth  all  understanding, 
keep  your  hearts  and  minds  in  the  knowledge  and 
love  of  God,   and   of    his   Son  Jesus  Christ,  our  Lord: 

(Placing  the  left  hand  a  little  below  the  breast,  so 
the  palm  zvill  be  fumed  directly  up,  he  blesses  the 
people  zvith  his  right  hand,  making  the  sign  of  the  cross 
once,  at  the  same  time  saying:)  And  the  Blessing  of 
God  Almighty,  the  Father,  the  ►J^  Son,  and  the  Holy 
Ghost,  be  amongst  you  and  remain  with  you  always. 
Amen. ' 

Then  the  Priest  turns  by  his  left  to  the  midst  of  the 

•  The  Benediction  in  our  Mass  is  composed  of  two  sentences,  the 
one  beginning  with  "The  peace"  (Pax),  and  the  other  with  "The 
blessing"  (Benedictio).  It  has  been  thought  by  some  that  the  first 
sentence  is  the  liturgical  Pax  misplaced,  and  that  only  the  second 
sentence  is  the  Blessing  proper.  Accordingly,  it  has  been  suggested 
that  the  words,  "The  peace  of  God  which,"  etc.,  should  not  be  made 
use  of  out  of  Mass  when  a  blessing  is  given,  and  in  the  Mass  they 
should  be  said  by  the  Priest  facing  the  altar.  But  this  theory  is  at 
once  disproved  by  the  fact  that  the  Order  of  Communion  of  1548  and 
the  Prayer  Book  of  1549,  both  prescribe  the  saying  of  "The  peace  of 
God  which,"  etc.,  although  the  Pax  Domini  had  previously  been  said 
in  its  proper  place.  Moreover  ovir  present  rubric  distinctly  recognizes 
the  first  sentence  as  an  integral  part  of  the  Benediction:  "this  blessing, 
The  peace  of  God  which,"  etc.  As  a  matter  of  fact  our  Benediction  is 
simply  a  translation  of  a  by  no  means  uncommon  Latin  form,  not 
found  indeed  in  any  Mass,  but  occurring  in  the  other  offices;  for 
example,  in  the  Churching  Office  of  the  Rituale  Romanum:  "Pax  et 
benecfictio  Dei  omnipotentis,  Patris,  et  Filii,  et  Spiritus  Sancti, 
descendat  super  te,  et  maneat  semper.  Amen."  Other  examples  will 
be  found  in  the  Orders  printed  by  Martene.  This  form  has  been 
enlarged  by  inserting  Philip,  iv.,  7,  after  the  first  word.  In  the  Order 
of  Commvtnion  and  in  the  first  Prayer  Book,  the  rubric  expressly 
directed  that  the  Priest  was  to  give  the  blessing  "turning  him  to  the 
people."  Precisely  the  same  direction  is  given  in  the  Dominican 
missal:  "Ad  populum  conversus  det  benedictionem."  It  is  also  to  be 
observed  that  the  rubric  requires  the  Blessing  to  be  pronounced  at  the 
end  of  every  Mass,  so  that  it  can  never  be  omitted,  not  even  at  Requiems. 
There  is  no  ritual  incongruity  whatever  in  pronouncing  the  Blessing  at 
the  end  of  a  Mass  for  the  dead,  nor  is  it  wanting  ritual  precedent.  "In 
the  diocese  of  Clermont  the  Blessing  was  given  at  all  the  Masses  alike, 
and  in  the  old  missals  there  was  a  proper  blessing  for  the  dead."  "In  a 
Roman  missal  printed  at  Venice  in  1563,  this  Blessing  is  in  the  following 

words:    'In    Mass    for    the    dead let    him    bless    the    people,    saying: 

God  who  is  the  life  of  the  quick  and  the  resurrection  of  the  dead, 
bless  you   forever  and  ever.'  "      CLe  Brun,   Explication,   etc.,   in  loc.) 


CEREMONIES   OF   LOW    MASS.  135 

altar,  and  placing  both  hands  upon  the  corporal,  genu- 
flects and  rises. 

As  soon  as  the  Priest  has  pronounced  the  Blessing, 
the  server  rises  and  genuflects  in  the  midst.  Then  he 
folds  up  the  houselling  cloth,  after  which  he  goes  to 
the  credence  and  takes  the  wine  cruet  in  his  right  hand, 
and  the  water  cruet  with  his  left  hand.  He  genuflects 
on  the  step  below  the  foot-pace  at  the  Epistle  side,  if 
the  Priest  has  not  yet  consumed  the  Sacrament,  and 
then  rising  he  waits  until  the  Priest  is  ready  to  receive 
wine  for  the  purification. 

The  Priest  having  genuflected  as  directed  above, 
takes  hold  of  the  back  part  of  the  silk  veil  with  both 
hands,  and  removes  it  from  the  chalice;  laying 
it  on  the  altar  at  the  Gospel  side,  the  Epistle 
side  being  occupied  by  the  book.  Pie  then  places 
his  left  hand  on  the  foot  of  the  chalice  and 
removes  the  pall,  or  "fair  linen  cloth,"  and  then  plac- 
ing both  hands  upon  the  corporal,  he  genuflects  and 
rises. 

7.  H  And  if  any  of  the  consecrated  Bread  and  Wine 
remain  after  the  Communion,  it  shall  not  be  carried  out 
of  the  Church ;  but  the  Minister  and  other  Communicants 
shall,  immediately  after  the  Blessing,  reverently  eat  and 
drink  the  same.^ 

Standing  erect,  he  takes  the  paten  between  the  fore 
and  middle  finger  of  the  left  hand  and  reverently 
consumes  all  the  hosts  which  remain  upon  it.  Then 
taking  the  paten  between  the  fore  and  middle  finger  of 
the  right  hand,  and  holding  it  inclined,  he  passes  it 

*  For  proof  that  this  rubric  was  not  intended  to  prohibit  Reserva- 
tion, but  was  directed  against  the  Puritan  profanation  of  the  Sacrament, 
the  reader  is  referred  to  Mr.  Kempe's  Reservation  of  the  Blessed  Sacra- 
ment, pp.   8-12,   for  abundant  evidence. 


136  CEREMONIES   OF   I.OW    MASS. 

gently  several  times  from  right  to  left  over  the  sur- 
face of  the  corporal  to  collect  any  fragments  of  the 
sacred  species  that  may  be  upon  it,  at  the  same  time 
slightly  raising  the  corporal  with  the  left  hand.  Then 
holding  the  paten  over  the  chalice,  he  takes  it  between 
the  fore  and  middle  finger  of  the  left  hand,  as  near  as 
possible  to  the  place  where  he  held  it  with  his  right 
hand ;  and  with  the  thumb  and  forefinger  of  his  right 
hand  he  rubs  the  paten  from  top  to  bottom,  causing 
the  sacred  fragments  to  fall  into  the  chalice.  Then 
resting  the  left  hand,  in  which  is  the  paten,  upon  the 
corporal,  he  detaches  any  fragments  from  the  thumb 
and  fore-finger  of  his  right  hand  over  the  chalice.  He 
then  takes  the  chalice  by  the  knop,  between  the  fore- 
finger joined  to  the  thumb  and  the  last  three  fingers  of 
the  right  hand,  and  holding  the  paten  under  his  chin 
with  his  left  hand,  he  reverently  drinks  the  sacred 
Blood  with  every  particle,  receiving  it  from  the  same 
part  of  the  chalice  from  which  he  made  his  Commun- 
ion, and  from  which  he  communicated  the  people. 
He  then  rests  the  chalice  upon  the  corporal  for  an 
instant,  placing  his  left  hand,  in  which  he  holds  the 
paten,  also  upon  the  corporal. 

8.  Then  without  moving  from  the  midst,  he  holds 
out  the  chalice  to  the  server  to  receive  wine  for  the 
purification,  saying  privately: 

Quod  ore  sumpsimns. 

GRANT,  O  Lord,  that  what  we  have  received  with 
our  lips,  we  may  keep  with  a  pure  heart,  so  that 
by  the  gift  vouchsafed  in  this  present  life,  there  may 
be  given  unto  us  everlasting  life.^ 

*  "This  prayer  is  very  ancient,  since  it  is  found,  at  least  in  substance, 
in    the    Mass    of    Illyricus,    in    the    Gothic    missal    before    the    time    of 


CEREMONIES   OF   LOW    MASS.  1 37 

The  server  having  poured  wine  into  the  chalice, 
returns  to  the  step  below  the  foot-pace  at  the  Epistle 
side.  The  Priest  moves  the  wine  gently  about  in  the 
chalice,  and  then  drinks  it  from  the  same  part  of  the 
chalice  as  before,  at  the  same  time  holding  the  paten 
under  the  chin  as  directed  above.  He  then  puts  the 
chalice  and  paten  on  the  corporal,  so  that  the  chalice 
will  be  in  the  middle  and  the  paten  towards  the  Gospel 
side ;  straightway  taking  the  chalice  about  the  bowl 
with  the  last  three  fingers  of  each  hand,  and  holding  his 
thumbs  and  forefingers  over  the  bowl,  he  bows  slightly 
to  the  cross,  and  carries  the  chalice  to  the  Epistle  side 
of  the  altar,  where  he  holds  it  so  that  the  server  may 
pour  a  small  quantity  of  wine  and  water  over  his 
thumbs  and  forefingers.  As  the  server  pours  the  wine 
and  water,  the  Priest  washes  his  fingers  by  rubbing 
them  against  each  other.  Then  he  places  the  chalice  on 
the  altar,  between  the  corporal  and  the  purificator, 
and  keeping  the  thumb  and  forefinger  of  the  left  hand 
over  the  mouth  of  the  chalice,  he  takes  the  purificator 
with  his  right  hand  and  places  it  upon  the  fingers 
of  the  left  hand ;  then  as  he  wipes  his  thumbs  and  fore- 
fingers dry,  he  says  privately: 

Corpus  tutmi. 

LET  thy  Body,  O  Lord,  which  I  have  taken,  and 
thy  Blood  which  I  have  drunk,  cleave  unto  my 
soul ;  and  grant  that  no  spot  of  sin  may  remain  in 
me,    whom    this    pure    and    holy     Sacrament    hath 

Charlemagne,  in  the  iv  Roman  Order,  and  in  many  other  monuments 
of  antiquity."  (Romsee,  Sensus  Litteralis,  etc.,  in  loc.)  The  prayer 
following,  beginning:  "L,et  thy  body,"  etc.,  belongs  to  about  the  same 
period.  The  former  of  these  two  prayers  is  prescribed  by  all  the 
English   Uses,   the  second  is    found   in   the   Hereford   missal. 


138  CEREMONIES   OF   I,OW    MASS. 

refreshed,  who  hvest  and  reignest,  world  without  end. 
Amen. 

He  places  the  purificator  with  his  left  hand  on  the 
altar,  between  the  chalice  and  the  corporal,  joins  his 
hands  before  the  breast  and  returns  to  the  midst, 
where  he  bows  slightly  to  the  cross.  He  takes  the 
purificator  between  the  thumb  and  forefinger  of  the 
left  hand,  so  that  it  will  hang  over  the  back  of  the 
hand,  and  with  the  right  hand  he  takes  the  chalice, 
and  receives  the  ablution  from  the  same  part  of  the 
chalice  as  he  received  the  purification  of  wine,  at  the 
same  time  holding  the  purificator  under  his  chin.  Then 
he  places  the  chalice  on  the  corporal,  and  wipes  his  lips 
with  the  purificator.  Afterward  he  takes  the  chalice 
by  the  knop  with  his  left  hand,  and  wipes  the  outside 
of  the  bowl  and  then  the  inside  with  the  purificator. 
Having  wiped  the  chalice  dry  he  places  it  on  the  middle 
of  the  corporal,  and  extends  the  purificator  over  the 
mouth  of  the  bowl ;  next  he  takes  the  paten  with  his 
left  hand  and  places  it  on  the  chalice  on  top  of  the 
purificator;  then  with  his  right  hand  he  takes  the  pall 
and  places  it  on  the  paten.  Then,  resting  the  left  hand 
on  the  altar  beyond  the  corporal,  he  takes  the  chalice 
with  his  right  hand  and  moves  it  ofif  the  corporal 
towards  the  Epistle  side.  He  then  folds  the  corporal 
with  both  hands  in  the  following  order :  ( i )  He  folds 
the  fore  part  over  the  middle;  (2)  the  back  part  over 
the  fore  part;  (3)  then  the  part  towards  his  right 
hand  over  the  middle  part;  (4)  and  lastly,  the  part 
towards  his  left  hand  over  all.  Having  folded  the 
corporal,  he  takes  the  burse  with  his  left  hand,  puts 
the  corporal  into  it  and  lays  it  on  the  middle  of  the 
altar.     Then  he  covers  the  chalice  with  the  veil,  on 


CEREMONIKS   OF   LOW    MASS.  I39 

which  he  places  the  burse,  and  taking  it  by  the  knop 
with  his  left  hand,  the  right  hand  being  placed  on  the 
burse,  he  sets  it  in  the  middle  of  the  altar,  and  adjusts 
the  veil  in  front  as  at  the  beginning  of  the  service.^" 

9.  If  a  ciborium  was  used  to  hold  the  hosts  for  the 
people,  the  Priest  ought  to  have  cleansed  the  paten 
immediately  before  he  communicated  himself  with  the 
sacred  Blood,  and  then  placed  it  on  the  corporal  on  the 
part  towards  the  Gospel  side,  as  directed  on  page  118. 
In  which  case,  the  Priest  having  pronounced  the 
Blessing  and  genuflected,  brings  the  ciborium  forward 
on  the  corporal  with  his  right  hand,  uncovers  it, 
placing  the  cover  beyond  the  corporal,  removes  the 
pall  from  the  chalice,  and  then  genuflects.  Then  tak- 
ing the  ciborium  by  the  knop  between  the  forefinger 
and  the  last  three  fingers  of  the  left  hand,  he  reverently 
consumes  the  small  hosts  remaining  in  it.  Then  hold- 
ing it  inclined  over  the  chalice,  he  causes  the  small 
fragments  to  fall  from  the  ciborium  into  the  chalice 
with  the  thumb  and  forefinger  of  the  right  hand.  He 
replaces  the  ciborium  vipon  the  corporal  at  his  right, 
the  other  part  of  the  corporal  at  his  left  being  occupied 
by  the  paten.  He  then  takes  the  chalice  and  consumes 
the  sacred  Blood  in  the  manner  directed  above.  He 
places  the  chalice  on  the  middle  of  the  corporal,  takes 
the  ciborium  into  his  right  hand,  the  thumb  and  fore- 
finger being  joined,  and  holds  it  out  to  the  server  to 
receive  the  purification  of  wine.  He  moves  it  gently 
about  in  the  ciborium  to  detach  the  smallest  fragments, 
and  then  pours  it  into  the  chalice.  Replacing  the  cibor- 
ium upon  the  corporal  at  his  right,  he  takes  the  paten 

1"  The  directions  here  given  for  the  ablution  of  the  chalice  are  accord- 
ing to   Merati. 


140  CEREMONIES   OF   EOW    MASS. 

into  his  left  hand,  and  with  the  right  hand  he  takes 
the  chaHce,  and  drinks  the  purification  of  wine  in  the 
same  manner  as  was  directed  before.  Taking  the 
ciborium  by  the  bowl  with  the  last  three  fingers  of 
each  hand,  and  holding  his  thumbs  and  forefingers 
over  the  bowl,  he  bows  to  the  cross,  and  carries  the 
ciborium  to  the  Epistle  side  of  the  altar,  where  he 
receives  from  the  server  the  ablution  of  wine  and 
water.  He  then  places  the  ciborium  on  the  altar, 
between  the  corporal  and  the  purificator;  and  keeping 
the  thumbs  and  forefingers  of  both  hands  dry,  saying : 
"Let  thy  body,"  etc.  He  places  the  purificator  with  his 
left  hand  on  the  altar  between  the  ciborium  and  the 
corporal,  returns  to  the  midst  of  the  altar,  and  bows 
to  the  cross.  He  takes  the  purificator  between  the 
thumb  and  forefinger  of  the  left  hand,  and  with  the 
right  hand  he  takes  the  ciborium,  and  pours  the  ablu- 
tion into  the  chalice.  He  then  sets  down  the  ciborium 
on  the  corporal  at  his  right,  and  taking  the  chalice  by 
the  knop,  drinks  the  ablution,  at  the  same  time  holding 
the  purificator  under  his  chin.  Having  wiped  his  lips 
with  the  purificator,  he  wipes  the  chalice  dry,  as 
directed  before.  Afterward  he  carefully  dries  the 
ciborium,  and  having  covered  it,  places  it  on  the  altar 
beyond  the  corporal.  He  then  extends  the  purificator 
over  the  chalice,  and  proceeds  as  directed  above.^^ 

The  server  having  poured  the  wine  and  water  over 
the  Priest's  fingers,  bows  to  the  Priest,  and  replaces 
the  cruets  on  the  credence.  Then  having  bowed 
or  genuflected  in  the  midst  below  the  lowest 
step,     he     goes     up     to     the     Gospel     side,     where, 

*'  Romsee,  Praxis,  etc.,  p.  u.  art.  xiii,  viii.  De  Herdt,  Sacra  Liturgict 
Praxis,  t.  i.  p.  ii.   282. 


CEREMONIES   (D^  LOW    MASS.  I4I 

Standing  on  the  step  below  the  foot-pace,  he 
awaits  the  approach  of  the  Priest.  But  if  for  the 
last  Gospel  is  to  be  read  a  Gospel  other  than  In  prin- 
cipio,  the  server  carries  the  book  to  the  Gospel  side, 
placing  it  in  the  same  position  as  it  was  for  the  first 
Gospel. 

10.  The  Priest  having  veiled  the  chalice  bows  his 
head  profoundly  before  the  midst  of  the  altar;  and 
with  his  hands  joined,  and  the  extremities  of  the 
fingers  placed  upon  it,  he  says  privately : 

Placeat  tibi. 

LET  this  my  bounden  duty  and  service  be  pleasing 
unto  thee,  O  holy  Trinity :  and  grant  that  this 
sacrifice,  which  I,  though  unworthy,  have  offered  up 
before  thy  divine  Majesty,  may  be  acceptable  unto 
thee,  and  may  through  thy  mercy  obtain  thy  gracious 
favour  for  myself,  and  for  all  for  whom  I  have  offered 
it.    Amen.^- 

11.  Then  extending  his  hands  upon  the  altar,  he 
kisses  it  in  the  midst.  Joining  his  hands  before  the 
breast,  he  turns  by  his  left  and  goes  to  the  Gospel  side, 
where  standing  turned  obliquely,  and  with  hands 
joined,  he  says  to  the  server:  "The  Lord  be  with  you." 
R.  "And  with  thy  spirit."  Then  placing  his  left  hand 
on  the  altar,  he  makes  the  sign  of  the  cross  on  the 
altar  with  the  thumb  of  the  right  hand  (or,  if  the 
book  is  used,  he  signs  the  beginning  of  the  Gospel, 
as  at  the  first  Gospel),  and  then  placing  the  left  hand 
a  little  below  the  breast,  he  makes  the  sign  of  the  cross 

13  "This  prayer  is  found  in  a  great  number  of  Sacramentaries  after  the 
end  of  the  ninth  century"  (L,e  Brun),  and  it  was  directed  to  be  said 
by  all   the  English  missals. 


142  CEREMONIES   OI'   I.OW    MASS. 

with  his  right  thumb  on  the  forehead,  mouth  and 
breast,  saying:  "The  Holy  Gospel  is  written  in  the 
first  chapter  of  Saint  John,  beginning  at  the  first 
verse;"  he  then  joins  his  hands  before  the  breast.  The 
server  makes  the  signs  of  the  cross  in  like  manner  with 
the  Priest ;  and  having  answered  "Glory  be  to  thee,  O 
Lord,"  goes  and  stands  at  the  Epistle  side,  with  his 
face  turned  to  the  book.  Then  the  Priest  recites  the 
Gospel.  At  the  words :  "And  the  Word  was  made 
flesh,"  placing  his  hands  on  the  altar,  he  genuflects 
towards  the  Gospel  corner;  the  server  also  genuflects. 

The  Gospel.     St.  John  i.  i. 
In  principio.^^ 

IN  the  beginning  was  the  Word,  and  the  Word  was 
with  God,  and  the  Word  was  God.  The  same  was 
in  the  beginning  with  God.  All  things  were  made  by 
him ;  and  without  him  was  not  anything  made  that  was 
made.  In  him  was  life,  and  the  life  was  the  light  of 
men.  And  the  light  shineth  in  darkness,  and  the  dark- 
ness comprehended  it  not.  There  was  a  man  sent  from 
God,  whose  name  was  John.  The  same  came  for  a  wit- 
ness, to  bear  witness  of  the  Light,  that  all  men 
through  him  might  believe.  He  was  not  that  Light, 
but  was  sent  to  bear  witness  of  that  Light.  That  was 
the  true  Light,  which  lighteth  every  man  that  cometh 
into  the  world.  He  was  in  the  world,  and  the  world 
was  made  by  him,  and  the  world  knew  him  not.  He 
came  unto  his  own,  and  his  own  received  him  not.  But 
as  many  as  received  him,  to  them  gave  he  power  to 
become  the  sons  of  God,  even  to  them  that  believe  on 

*'  See  Notes  on  the  Mass,  xvi,  p.  43. 


CKRKMONIES   OF   LOW    MASS.  I43 

his  Name:  which  were  born,  not  of  blood,  nor  of  the 
will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God. 
(Here  he  genuflects.)  And  the  Word  was  made  flesh, 
and  dwelt  among  us  (and  we  beheld  his  glory,  the  glory 
as  of  the  Only-begotten  of  the  Father),  full  of  grace 
and  truth.    R.  Thanks  be  to  God. 

The  last  Gospel  for  Christmas  is  the  first  Gospel  for 
the  Epiphany,  in  which  the  Priest  genuflects  at  the 
words,  "fell  down  and  worshipped  him."  On  Palm 
Sunday,  at  all  the  Masses  which  precede  the  Blessing 
of  the  Palms,  for  the  last  Gospel  is  read  the  first  Gos- 
pel of  Advent  Sunday,  as  far  as  the  words,  "Blessed  is 
he  that  cometh  in  the  name  of  the  Lord,"  and  including 
them.  When  a  Saint's  day  is  kept  on  a  Sunday,  com- 
memoration is  made  of  the  Sunday  by  saying  its  Col- 
lect, after  the  Collect  of  the  day,  and  by  reading  the 
Gospel  of  the  Sunday  for  the  last  Gospel. 

When  the  Priest  has  finished  the  Gospel,  he  does 
not  kiss  the  book  nor  the  altar,  nor  does  he  say,  "By 
the  Gospel  words,"  etc.,  but  closes  the  book  (if  it  was 
used)  with  his  right  hand ;  the  server  at  the  same  time 
saying :  "Thanks  be  to  God." 

Then  the  server  having  bowed  in  the  midst  before  the 
lowest  step,  takes  the  book  (if  it  was  moved  to  the  Gos- 
pel side),  and,  passing  by  the  steps  below  the 
foot-pace,  places  it  at  the  Epistle  side  of  the 
altar,  observing  to  bow  or  genuflect  as  he  passes 
before  the  midst.  The  server  then  takes  the  Priest's 
biretta,  and  stands  at  the  Epistle  side  below  the  lowest 
step. 

12.  At  the  end  of  the  Gospel,  the  Priest,  with  hands 
joined,  turns  by  his  right  and  goes  to  the  midst,  where 


144  CEREMONIES   OJf   LOW    MASS. 

he  bows  his  head  to  the  cross.  Then  he  turns  the 
chaHce  so  that  the  back  part  will  look  towards  him- 
self, folds  part  of  the  veil  over  the  burse,  and  then 
takes  the  chalice  by  the  knop  with  his  left  hand,  plac- 
ing his  right  hand  on  the  burse.  He  turns  by  his  right, 
taking  a  step  backward  towards  the  Gospel  side,  so  that 
he  may  not  turn  his  back  on  the  cross,  and  goes  down 
below  the  lowest  step  of  the  altar.  He  faces  the  midst 
and  with  the  server  bows  his  head  profoundly  to  the 
cross ;  or  if  the  Sacrament  be  in  the  tabernacle 
they  both  genuflect  together.  Then,  standing  erect, 
he  takes  the  biretta  from  the  server,  and  covers 
his  head.  Then,  preceded  by  the  server,  he 
returns  to  the  sacristy  the  same  way  by  which  he 
came,  saying  privately  the  antiphon :  "Let  us  sing  the 
song,"  and  the  canticle  Benedicite.  In  the  sacristy  he 
bows  to  the  cross,  and  places  the  chalice  upon  the 
table.  He  may  then  say  standing  a  short  prayer  with 
the  server.  Afterwards  he  proceeds  to  unvest  in 
reverse  order,  kissing  the  cross  on  the  stole,  maniple, 
and  amice,  as  he  did  when  vesting.  Then,  having 
washed  his  hands,  he  goes  to  make  his  thanksgiving, 
saying  the  Gratiarum  Actio  or  other  office. 


CHAPTER  Vni. 

Of      the:      PURII^ICATION      AND      AbLUTION      O?      THE 

Chalice  when  a  Priest  Celebrates  more 
than  once  on  the  same  day. 

I.  If  it  is  necessary  for  the  Priest  to  celebrate  the  holy 
Sacrifice  more  than  once  on  the  same  day,  he  does  not 


C^ilMdNlKS   OF   LOW    MASS.  1 45 

receive  the  ablution  at  any  of  the  Masses  until  the  last.^ 
Immediately  after  the  Blessing  in  the  Masses  which 
precede  the  last  Mass,  the  Priest  consumes  the 
sacred  species,  carefully  draining  the  chalice,  and 
removing  from  the  rim  with  his  lips  any  of  the  sacred 
Blood  which  may  adhere  to  it,  but  not  wiping  it  or  his 
lips  with  the  purificator.  He  then  places  the  chalice 
upon  the  corporal,  covers  it  with  the  paten,  upon  which 
he  places  the  pall,  and  over  all  the  silk  veil,  saying: 
"Grant,  O  Lord,"  etc.  Then  with  hands  joined  before 
the  breast,  the  thumbs  and  forefingers  being  kept  to- 
gether, he  bows  to  the  cross,  and  goes  to  the  Epistle 
side,  where  holding  his  thumbs  and  forefingers  over  a 
vase,  placed  beforehand  upon  the  altar,  he  has  wine  and 
water  poured  over  them  by  the  server.  He  dries  his 
fingers  with  the  purificator,  saying:  "Let  thy  Body," 
etc.  He  then  moves  the  vase  with  the  ablution  to  the 
back  part  of  the  altar  near  to  the  corporal,  and  covers 
it  with  a  pall ;  or  with  its  proper  cover.  Then 
leaving  the  purificator  at  the  Epistle  side,  he 
returns  to  the  midst,  and  proceeds  with  the  ser- 
vice, saying:  "Let  this  my  bounden  duty,"  etc. 
N.  B.  No  genuflection  or  other  act  of  reverence  is 
made  towards  the  chalice;  for,  although  no  ablution 
of  it  has  yet  been  made,  the  Sacrament  is  not  regarded 
as  being  morally  present. 

If  some  time  intervenes  before  the  next  Mass,  the 
chalice  is  left  on  the  altar  with  the  corporal  underneath 
it,  or  it  is  taken  to  the  sacristy  and  set  upon  a  corporal 
in  some  becoming  place.  But  if  the  next  Mass  is  to 
follow  immediately,  the  Priest  having  read  the  last 
Gospel,  returns  to  the  midst,  bows  to  the  cross,  and 

*  Lyndwood,  Provinciate,  lib.   iii.  tit.  23. 
10 


146  CEREMONIES   Of   LOW    MASS. 

then  goes  over  to  the  Epistle  side,  where  he  opens  the 
book  and  sets  the  markers;  after  which  he  returns  to 
the  midst,  bows  to  the  cross,  and  then  going  down  to 
below  the  lowest  step;  he  bows  profoundly,  or  genu- 
flects if  the  Sacrament  be  reserved  in  the  tabernacle. 
After  which,  he  begins  the  Mass,  saying,  "In  the 
name,"  etc.  At  the  Offertory  of  the  second  Mass,  and 
of  all  the  Masses  after  the  first,  the  Priest  receives 
from  the  server  a  large  host  as  well  as  a  sufficient  num- 
ber of  small  ones.  And  when  he  pours  the  wine  and 
water  into  the  chalice,  he  will  hold  it  on  the  corporal, 
or  if  he  goes  to  the  Epistle  side,  he  will  hold  it  over 
the  altar,  not,  however,  allowing  it  to  rest  on  the  altar, 
and  he  will  carefully  observe  not  to  wipe  the  chalice 
with  the  purificator  either  before  or  after  the  mingling 
of  the  wine  and  water. 

At  the  last  Mass,  after  the  Priest  has  consumed  the 
sacred  Blood,  he  holds  out  the  chalice  to  the  server  to 
receive  the  purification  of  wine,  which  he  drinks.  He 
then  pours  into  the  chalice  the  ablutions  of  the  previous 
Masses,  and  drinks  them  also.  After  which,  he  receives 
over  his  fingers  the  usual  ablution  of  wine  and  water, 
and  having  drunk  it,  he  wipes  the  chalice  and  the  vase 
in  which  were  the  ablutions.  He  then  proceeds  after 
the  usual  manner.^ 

2.  If  the  Masses,  which  are  said  by  the  same  Priest 
on  the  same  day,  are  said  in  different  churches,  then  at 
all  the  Masses  before  the  last,  the  Priest  having  re- 
ceived the  sacred  Blood,  cleanses  the  rim  of  the  chalice 
with  his  lips,  and  places  it  upon  the  corporal,  covering 
it  with  the  pall.  After  which  with  hands  joined,  he 
says:    "Grant,  O  Lord,"   etc.     Then  he  washes  his 

•  Merati,  Novoe  Observationes,  etc.,  p.  iv.  tit.  iii.  vii.  xi. 


CEREMONIES   OF   LOW    MASS.  147 

fingers  in  the  manner  directed  above,  and  wipes  them, 
saying:  "Let  thy  body,"  etc.  He  returns  to  the  midst, 
and  having  removed  the  pall,  he  places  upon  the  chalice 
the  paten,  the  pall,  and  the  silk  veil ;  after  which  he 
says  the  prayer,  "Let  this  my  bounden  duty,"  etc.,  and 
the  last  Gospel.  Then  he  returns  to  the  midst,  unveils 
the  chalice  and  drinks  whatever  drops  of  the  sacred 
species  may  have  collected  at  the  bottom  of  the  chalice. 
Then  the  Priest  holds  out  the  chalice  to  the  server  to 
receive  some  water,  which  he  moves  about  the  chalice, 
and  then  pours  it  into  the  vase  used  to  hold  the  pre- 
vious ablution.  He  then  wipes  the  chalice  dry  and 
proceeds  after  the  usual  manner. 

After  the  Mass  if  there  is  no  one  fasting  who  can 
receive  the  ablution  which  is  in  the  vase,  the  Priest 
puts  it  carefully  away  in  some  safe  place  until  the  mor- 
row when  he  can  receive  it  himself;  or  he  absorbs  it 
with  cotton  or  linen  which  he  carefully  burns ;  or,  he 
may  pour  it  down  the  piscina.^ 

The  vase  used  to  hold  the  ablutions  may  be  a  chalice, 
or  any  other  decent  vessel  kept  specially  for  this  pur- 
pose. 


CHAPTER  IX. 

O?  Low  Mass  for  the  Dead.* 

When  Mass  is  celebrated  at  a  funeral,  it  should  be 
preceded  by  the  Burial  Office  to  the  end  of  the  Lesson. 
It  may  be  noted  here  that  the  Lesson  ought  to  be  read 
without    title    and    without    the    conclusion,    "Here 

*  De  Herdt,  Sacra  Liturgite  Praxis,  t  i.  pars  ii.,  285. 
^  Cf.  the  rubrics  in  the  English  and  Roman  missals,  also  those  in  the 
Sartun  and  York  Manuale. 


148  CEREMONIES   OF   LOW    MASS. 

endeth,"  etc.  The  same  rule  is  observed  with  regard  to 
the  Lessons  in  the  Office  of  the  Dead ;  they  are  not 
announced,  and  at  the  end  the  reader  does  not  say, 
"But  thou,  O  Lord,  have  mercy  upon  us."- 

Requiem  Masses  ought  not  to  be  said  on  Sundays 
or  other  feasts  of  obHgation ;  nor  within  the  octave  of 
Easter  or  of  Pentecost;  nor  on  the  vigil  of  Christmas 
or  of  Pentecost ;  nor  on  the  octave  day  of  the  Epiphany ; 
nor  on  Ash  Wednesday ;  nor  throughout  Holy  Week. 

The  ceremonies  of  a  Low  Mass  for  the  dead  are  the 
same  as  those  of  an  ordinary  Mass,  with  the  following 
exceptions : 

1.  All  the  vestments  are  black;  white  vestments 
ought  never  to  be  used.^  The  colour  of  the  veil  of 
the  tabernacle  is  violet. 

2.  All  flowers  are  removed  from  the  altar  and  all 
festal  decorations. 

3.  The  psalm  Judica  me  is  omitted  ;  the  Priest  saying 
"In  the  name,"  etc.,  and  then  the  antiphon,  "I  will  go," 
etc. ;  and  after  the  response,  "Even  unto  the  God,"  etc., 
he  immediately  adds,  "Our  help,"  etc. 

4.  The  sign  of  the  cross  is  not  made  by  the  Priest 
upon  himself  before  the  Lord's  Prayer  at  the  beginning 
of  the  Mass ;  but  instead  thereof,  he  makes  with  his 
right  hand  the  sign  of  the  cross  over  the  book. 

5.  Before  the  Gospel,  the  Priest  does  not  say,  "Let 
thy  blessing,"  etc.,  nor  "The  Lord  be  in  my  heart,"  etc. ; 
but  the  prayer,  "Cleanse  my  heart,"  etc.,  alone  is  said. 

6.  At  the  end  of  the  Gospel,  the  book  is  not  kissed, 

'  See  the   rubrics  of  the   Sarum  and   Roman   Breviaries. 

•  In  the  case  of  baptised  children  dying  before  the  use  of  reason, 
the  Paris  missal  provided  a  Mass.  This  Mass,  however,  was  not  a 
Requiem,  but  was  one  of  thanksgiving.  Hence  the  vestments  were 
white,  and  no  prayers  were  said  for  the  soul,  it  being  already  in  heaven. 


CEREMONIES   OF   LOW    MASS.  I49 

nor  are  the  words,  "By  the  Gospel  words,"  etc.,  said; 
but,  "Praise  be  to  thee,  O  Christ,"  is  said  as  usual. 

7.  The  Creed  is  omitted, 

8.  The  sign  of  the  cross  is  not  made  over  the  water 
when  the  Priest  says  the  prayer,  "O  God,  who  didst 
wonderfully,"  etc. 

9.  The  Gloria  is  not  said  at  the  end  of  the  psalm 
Lavabo,  nor  is  "Rest  eternal,"  etc.,  said  in  its  place. 

10.  The  prayer,  "O  Lord  Jesus  Christ,  who  saidst," 
etc.,  is  not  said ;  the  two  prayers  which  follow  are  said. 

11.  In  the  Agnus  Dei,  the  Priest  omits  the  striking 
of  his  breast,  and  also  the  words,  "have  mercy  upon 
us,"  and  "grant  us  thy  peace."  In  place  of  these  words, 
he  says,  "grant  them  rest,"  and,  "grant  them  rest  ever- 
lasting." 

12.  The  Gloria  in  excchis  is  omitted,  one  or  two 
verses  of  some  appropriate  hymn  being  said  in  its  place. 

13.  No  sermon  is  preached  in  the  Mass,  but  one  may 
be  delivered  immediately  after  the  Mass  and  before  the 
Absolution, 


CHAPTER  X. 
Of  a  Low  Mass  Celebrated  by  a  Bishop.* 

The  ceremonies  of  a  Low  Mass  said  by  a  Bishop  are 
the  same  as  those  of  a  Mass  celebrated  by  a  Priest,  with 
the  following  exceptions : 

I,  If  it  be  a  feast  day  four  candles  ought  to  be 
lighted,  otherwise  two  will  suffice. 

1  For  all  that  follows  in  this  and  the  next  chapters,  see  the  Cere- 
fnoniale  Bpiscoporum ;  Bauldry,  Manuale  Sac.  Cceri,  pars  quin. ;  Le 
Vavasseur,  Les  Fonctions  Pontificates;  De  Herdt,  Praxis  Pontidcalis, 
Catalan!,  Com.  Cer.  Epis.;  Gavantus,  Manuale  Epis. 


150  CEREMONIES    OF    EOW    MASS. 

2.  On  the  credence  ought  to  be  placed  the  chalice 
made  ready  and  veiled ;  also  an  ewer  with  water,  a 
basin,  and  a  towel  upon  a  salver. 

3.  One  or  two  chaplains  in  surplices  ought  to  assist 
the  Bishop  in  vesting,  and  serve  him  at  the  Mass. 

4.  The  Bishop  washes  his  hands  before  he  vests. 

5.  He  may  vest  at  the  altar,  in  which  case  the  vest- 
ments ought  to  be  placed  upon  the  middle  of  the  altar 
before  the  Mass ;  or  he  may  vest  in  the  sacristy. 

6.  He  puts  upon  him  the  usual  Mass-vestments  of  a 
Priest,  together  with  the  pectoral  cross  and  the  episcopal 
ring.  The  cross  is  put  on  before  the  stole,  and  is  worn 
over  the  alb,  so  that  it  is  covered  by  the  chasuble.  The 
other  pontifical  ornaments  are  not  worn  at  a  Low 
Mass. 

7.  The  stole  is  not  crossed,  but  is  allowed  to  hang 
pendent  on  either  side. 

8.  The  Bishop  does  not  assume  the  maniple  until 
after  "The  Almighty  and  merciful  Lord,"  etc.,  has 
been  said,  when  one  of  the  chaplains  places  it  on  the 
Bishop's  left  arm.  But  when  vesting  for  a  requiem 
Mass,  the  Bishop  puts  on  the  maniple  just  before  the 
stole,  after  the  manner  of  a  Priest. 

9.  During  the  Mass  the  chaplains  remain  on  either 
side  of  the  Bishop  when  he  is  in  the  midst  of  the  altar ; 
but  when  he  is  at  the  Epistle  side,  they  stand  at  his  right 
hand,  and  when  he  is  at  the  Gospel  side,  they  stand  at 
his  left  hand ;  so  that  the  Bishop  will  always  be  the  one 
nearest  the  midst. 

10.  They  make  the  responses  in  the  Mass,  move  the 
Mass  book,  bring  the  chalice  to  the  altar,  pour  in  the 


CEREMONIES   OF   LOW    MASS.  I5I 

wine  and  water,  cover  and  uncover  the  chalice,  wipe  it 
dry  after  the  second  ablution,  and  having  veiled  it, 
carry  it  back  to  the  credence,  and  they  assist  the  Bishop 
generally. 

11.  In  the  Absolution,  the  Bishop  makes  the  sign  of 
the  cross  but  once,  but  in  the  Blessing,  he  makes  it 
thrice. 

12.  If  there  be  present  at  the  Mass,  the  Primate,  or 
the  Archbishop  of  the  province,  the  celebrating 
Bishop  having  said  the  prayer,  "O  Lord  Jesus  Christ 
who  saidst,"  etc.,  kisses  the  altar,  then  the  Instrument 
of  Peace-  (held  up  to  him  by  the  second  chaplain  who 
is  kneeling  on  the  foot-pace  at  his  right),  and  then 
says,  "Peace  be  with  thee ;"  the  chaplain  answers,  "And 
with  thy  spirit."  The  chaplain  then  carries  the  Instru- 
ment with  its  veil  to  the  prelate  who  is  present,  and 
offering  it  to  him,  he  says,  "Peace  be  with  thee;"  the 
prelate  answers,  "And  with  thy  spirit,"  and  then  kisses 
the  Instrument.  The  chaplain  afterward  bows  to  the 
prelate,  but  not  before. 

13.  After  receiving  the  ablutions  and  veiling  the 
chalice,  he  washes  his  hands  for  the  third  time. 

14.  After  the  Mass,  the  Bishop  may  unvest  at  the 
altar,  replacing  the  vestments  upon  the  altar ;  or  he 
may  go  to  the  sacristy,  and  there  lay  aside  his  vest- 
ments. 

2  The  Instrument  of  Peace  (also  the  Pax,  Paxbrede,  and  Osculatorium) 
is  a_  small  tablet  of  metal  or  ivory,  or  even  of  wood,  with  some  sacred 
subject  depicted  upon  it.  Its  use  was  introduced  about  the  XIII.  Century 
in  place  of  the  actual  kiss  of  peace.  See  an  interesting  note  in  Maskell's 
Ancient  Liturgy,  3d  ed.,  p.  170.  Cf.  also  Micklethwaite's,  The  Orna- 
ments of  the  Rubric,  pp.  21  n,  36  n,  38. 


152  ce;re;monies  oi^  low  mass. 


CHAPTER  XI. 

Of  a  Low  Mass  said  in  the  presence;  of  the  Bishop 

of  the  diocese,  or  of  a    bishop    exercising 

jurisdiction  by  the  license  of  the  bishop. 

1.  The  Bishop  in  his  habit  kneels  at  the  Gospel  side 
of  the  sanctuary.  He  may  be  attended  by  one  or  two 
chaplains  in  surplices,  who  kneel  on  either  side  of  him. 

2.  As  the  Celebrant  proceeds  to  the  altar  he  bows 
to  the  Bishop  as  he  passes  by  him ;  or  if  the  Bishop 
be  not  yet  present,  the  Celebrant,  having  placed  the 
chalice  on  the  altar  and  opened  the  book,  goes  down 
before  the  lowest  step  and  awaits  the  Bishop's  coming. 

3.  Before  saying,  "In  the  name,"  etc.,  he  turns  and 
bows  to  the  Bishop.  Then  the  Bishop  having  given 
him  the  sign  to  begin  the  Mass,  the  Celebrant  turns  to 
the  altar,  bows  or  genuflects,  and  then  says,  "In  the 
name,"  etc. 

4.  In  the  ConHteor,  instead  of  the  words,  "to  you, 
my  brethren,"  and  "you,  my  brethren,"  he  turns  to  the 
Bishop  and  says,  "to  thee,  my  Father,"  and  "thee,  my 
Father."  The  server  says  the  Coniiteor  as  usual,  bow- 
ing to  the  Celebrant. 

5.  Before  the  prayer,  "Take  away  from  us,"  etc., 
the  Celebrant  again  turns  and  bows  to  the  Bishop,  and 
then  goes  up  the  steps  of  the  altar. 

6.  At  the  end  of  the  Gospel,  the  Celebrant  does  not 
kiss  the  book,  nor  does  he  say,  "By  the  Gospel  words," 
etc. ;  but  one  of  the  chaplains,  or  the  server  of  the 
Mass,  takes  the  book  to  the  Bishop,  who  kisses  the 
Gospel,  saying,  "By  the  Gospel  words,"  etc. 


CEREMONIKS   OF   LOW    MASS.  153 

7.  If  the  Bishop  so  wills,  he  gives  the  Absolution, 
making  the  sign  of  the  cross  once ;  he  also  may  give  the 
Blessing,  making  the  sign  of  the  cross  thrice/  Other- 
wise the  Celebrant  says  both;  in  which  case,  he  first 
bows  to  the  Bishop  as  seeking  his  license,  and  then 
gives  the  Absolution  or  Blessing,  making  the  sign  of 
the  cross  once.  He  will  observe  not  to  make  the  sign 
of  the  cross  towards  the  Bishop,  as  if  blessing  him, 

8.  If  the  Pax  is  to  be  given,  the  Celebrant  having 
said  the  prayer,  "O  Lord  Jesus  Christ,  who  saidst," 
etc.,  kisses  the  altar;  then  the  Instrument  of  Peace 
held  up  to  him  by  the  server  who  is  kneeling  in  the 
foot-pace  at  his  right;  and  then  says,  "Peace  be  with 
thee,"  the  server  answering,  "And  with  thy  spirit." 
Then  the  server  immediately  rises,  and  carries  the 
Instrument  of  Peace  with  its  veil  to  the  Bishop,  and 
then  to  any  other  Bishop  who  may  be  present ;  and  as 
he  offers  it  to  each  one,  he  says,  "Peace  be  with  thee," 
to  which  the  Bishop  answers,  "And  with  thy  spirit," 
and  kisses  the  Instrument ;  after  which  the  server  bows 
to  him.  The  Celebrant  in  the  meanwhile  proceeds  with 
the  Mass.    The  Pax  is  not  given  in  Requiem  Masses. 

9.  After  the  last  Gospel,  the  Celebrant  turns  and 
bows  to  the  Bishop,  and  then  waits  until  the  Bishop  has 
departed ;  or  he  may  leave  before  the  Bishop ;  in  which 
case  he  bows  to  the  Bishop  as  he  passes  by. 

ID.  When  Mass  is  celebrated  in  the  presence  of  a 
Bishop  vested  in  the  episcopal  habit,  but  who  is  not  the 
Ordinary,  the  Celebrant,  as  he  proceeds  to  the  altar, 
bows  to  him,  and  when  departing  from  the  altar,  he 

*  If  the  Bishop  gives  the  Absolution,  the  Celebrant  in  the  meanwhile 
remains  upon  his  knees;  and  while  the  Bishop  gives  the  Blessing,  the 
Celebrant,  after  the  Post-Communion,  remains  standing  at  the  Epistle 
side  and  bowing  profoundly  towards  the  Bishop. 


154  CEREMONIES  OF  I,0\V   AIASS. 

again  bows  to  him ;  but  he  should  shew  to  him  no  cere- 
monial deference  during  the  Mass. 

II.  A  Bishop  outside  his  diocese,  although  vested 
with  the  insignia  of  his  order,  ought  not  to  occupy  the 
throne  or  chair  of  the  Bishop  of  the  diocese ;  nor  has 
he  any  claim  by  virtue  of  his  order  to  pronounce  the 
Absolution  or  the  Benediction  in  the  Mass  and  choir 
offices  ;^  unless  it  be  that  he  has  received  special  juris- 
diction to  perform  some  office  in  the  name  and  stead  of 
the  Ordinary.  He  ought  not  to  carry  the  pastoral  staff ; 
and  he  should  refrain  from  blessing  the  people  as  he 
passes  along  the  streets  or  through  the  churches.  An 
Archbishop,  however,  may  do  both  within  any  diocese 
of  his  province. 

1  The  rubrics  of  the  Prayer  Book  are  clear  on  this  point;  it  is  "the 
Bishop"  who  is  to  say  the  Absolution  and  the  Benediction,  not  a 
Bishop. 


CEREMONiniS   OF   LOW    MASS.  I55 

APPENDIX. 

ADDITIONAL   NOTE  ON   THE  ANNOUNCING   OK  THE  GOSPEL. 

In  addition  to  what  has  already  been  said  under  Notes  on 
the  Mass,  iv.,  it  may  be  well  to  give  a  more  detailed  explana- 
tion of  the  title  of  the  Gospel.  In  the  English  mis.sals,  as  in  the 
Roman  missal,  the  Gospel  was  announced  as  the  Sequeiitia 
sancti  Evangelii  secundum  Matthceum,  or  other  Evangelist  as 
the  case  might  be.  If  the  Gospel  began  with  the  first  verse 
of  the  opening  chapter,  it  was  announced  as  the  Initium  sancti 
Evangelii  secundum  Matthccum,  or  other  Evangelist.  This 
full  title  was  not  always  set  at  the  head  of  each  Gospel,  as  it 
is  in  the  modern  Roman  missal.  Sometimes  one  finds  only 
the  word  Bvangelium,  or  Evangclitim  Mattlucum,  or  Scquentia 
secundum  Matthccum,  or  Secundum  Matthccum,  but  these 
abbreviations  are  intended  only  to  serve  the  purpose  of  cap- 
tions, like  our  rubric  The  Gospel  (which  is  found  before  each 
Evangelical  lection  in  the  Prayer  Book),  for  upon  reference 
to  the  general  rubrics  of  the  missals,  it  is  clear  that  the  Priest 
always  announced  the  full  title  as  given  above,  whatever  might 
be  the  wording  of  the  rubrical  caption  of  the  particular  Gos- 
pel which  he  was  about  to  read. 

The  revisers  of  1549  evidently  desired  to  retain  this  tradi- 
tional formula,  while  rendering  it  into  idiomatic  English  and 
making  it  more  full  and  explicit.  Accordingly,  they  began 
with  "The  Holy  Gospel,"  dropping  the  w^ord  Scquentia  or 
Initium,  as  a  more  explicit  reference  was  to  be  given  by  the 
mention  of  the  chapter. 

The  next  word,  secundum,  was  rendered  by  "written  in," 
which  is  about  as  good  an  equivalent  as  can  be  found  if  we 
confine  ourselves  to  the  use  of  Anglo-Saxon  words.  So  like- 
wise in  the  title  of  the  Baptismal  Gospel,  where  the  Sarum 
and  York  Manuals  have  secundum,  the  Prayer  Book  has 
"written  by,"  and  not  "according  to."  This  phrase  "written 
in"  or  "written  by"  of  the  Praver  Books  of  1549,  1552,  1559, 
and  1603,  has  been  obscured,  as  a  rendering  of  secundum, 
by  the  revisers  of  1662  inserting  the  word  "is"  before  it.  So 
that  some  have  thought  that  there  is  nothing  in  our  formula 


156  CEREMONIES  01^  LOW   MASS. 

of  announcement  corresponding  to  secundum.  But  reference 
to  the  title  of  the  Baptismal  Gospel  makes  it  clear  that  this 
is  not  so. 

After  the  words  "written  in"  (secundum),  there  was  made 
provision  for  the  mention  of  the  chapter.  To  this  there  is  no 
corresponding  clause  in  the  Latin. 

Then  followed  the  name  of  the  Evangelist  in  its  old  place ;  to 
which  was  prefixed  very  properly  the  title  "Saint,"  which  is 
not  found  in  the  Latin. 

Finally  there  were  added,  but  not  until  1662,  the  words, 
"beginning  at  the    .     .     .     verse." 

Thus  while  the  old  formula  was  rendered  into  English  and 
made  more  explicit,  the  relative  position  of  its  words  was 
carefully  preserved.  This  will  be  seen  at  once,  if  we  parallel 
the  Latin  announcement  with  the  Prayer  Book  form,  taking 
the  title  of  the  Gospel  for  Advent  Sunday  as  an  illustration: 

Sequentia    Sancti  Evangelii        secundum       [  ] 

[  ]     The  Holy  Gospel    (is)  written  in     the  21st  chapter 

[  ]     Matthceum     [  ] 

of  Saint      Matthew      beginning  at  the  ist  verse. 

Although  nothing  can  be  clearer  than  that  our  form  is  a 
full  and  adequate  equivalent  for  the  Latin  formula,  yet  there 
has  grown  up  a  custom,  observed  by  some,  of  interpolating 
after  "chapter  of"  the  words,  "the  Gospel  according  to." 
These  words  add  nothing  to  the  explicitness  of  the  Prayer 
Book  form,  and,  from  what  has  been  said,  it  will  be  man- 
ifest that  there  is  nothing  corresponding  to  them  in  the  Latin. 
The  form  in  the  missal  has  sanctum  evangelium  once  and 
secundum  once,  and  the  Prayer  Book  has  rendered  into 
English  each  of  these  words  once,  and  that  too  in  its  proper 
relative  place.  It  is  therefore  a  piece  of  unnecessary  tautology 
to  repeat  these  words  all  over  again.  Moreover,  their  inser- 
tion is  without  the  slightest  justification,  if  regard  be  paid  to 
the  literal  directions  of  the  very  explicit  rubric.  This  rubric 
has  just  three  blanks  to  be  filled,  and  there  are  provided  at 
the  head  of  each  Gospel  just  three  words  and  no  more;  and 
these  words  are  printed  in  Roman  type  to  shew  that  they 
are  words  to  be  uttered  and  are  not  a  mere  rubrical  reference. 


CrvRliMONIKS  OF  LOW   MASS.  I57 

And  nowhere  in  the  Prayer  Book  is  there  the  remotest  hint 
that  the  reader  of  the  Gospel  is  expected  to  add  a  single  word 
beyond  what  is  so  explicitly  prescribed.  Quite  the  contrary; 
in  two  places  in  the  Ordination  of  Priests  where  the  title  of 
the  Gospel  is  mentioned  in  the  rubrics,  we  read :  "the  ninth 
chapter  of  St.  Matthew,"  and  "the  tenth  chapter  of  Saint 
John,"  but  not  "the  ninth  chapter  of  the  Gosf^el  according  to 
St.  Matthew,"  nor  "the  tenth  chapter  of  the  Gospel  according  to 
St.  John."  And  consistently  with  this  we  find  also  in  the 
Scotch  Book  of  1637  the  rubric :  "The  Presbyter  before  he 
beginneth  to  read  the  Gospel  shall  say  thus.  The  Gospel  of  our 
Lord  and  Saviour  Jesus  Christ,  written  in  such  a  chapter  of 
of  such  an  Evangelist,  beginning  at  such  a  verse."*  Here  again 
there  is  no  "of  the  Gospel  according  to,"  but  it  is  "of  such  an 
Evangelist." 

The  earliest  book  I  have  been  able  to  find  suggesting  this 
tautological  interpolation  is  the  Directorium  Anglicanum,  a 
work  containing  many  like  misleading  directions. 

'  Keeling,  Liturgies  Britannicte,  2d  ed.,  p.  68. 


®Ij^  OI^r^mnm^B  af  l!|igl|  iHasa 


BY  THE 


REV.  C.  P.  A.  BURNETT,  B.D. 


TABLE  OF  CONTENTS. 


THE  ORDER  OF  THE  CEREMONIES  OF  HIGH  MASS. 

Chapter  I.     General  Preparation  for  High  Mass: 

Page 

1.  In   the   Sacristy i 

2.  At  the  Altar     3 

3.  At  the  credence     3 

4.  General    ceremonial    directions 3 

5.  The  preparation  of  the  Celebrant  and  Ministers 5 

.  6.  The  Blessing  of  the  incense  in  the  sacristy 8 

7.  The  approach   to   the   Altar 10 

Chapter  II.     The  Preparation  at  the  Altar: 

1 .  The  Psalm,    Judica    me 16 

2.  The  Confiteor   16 

3.  The  prayer,  Aufer  a  nobis 17 

4.  The  prayer,  Oramus  te    17 

5-  The  Blessing  of  the  incense 18 

6.  The  first  censing  of  the  Altar     20 

7.  The  first  censing  of  the  Celebrant     24 

Chapter  III.     From  the  I^ord's  Prayer  to  the  Offertory: 

1.  The  Lord's  Prayer  and  the  Collect  for  Purity 28 

2.  The  Decalogue     28 

3.  The  Kyrie    Eleison     28 

4.  The  Collect     29 

5.  The    Epistle    31 

6.  The  reading  of  the  Gospel  by  the  Celebrant a 

7.  The  presentation  of  the  Book  of  the  Gospels  upon  the  altar....  35 

8.  The  blessing  of  the  incense   before  the   Gospel 37 

9.  The  blessing  of  the  Deacon     38 

10.  The  procession  of  the  Gospel 39 

11.  The  singing  of  the  Gospel  by  the  Deacon 42 

12.  The  return  of  the  procession 45 

13.  The  second  censing  of  the  Celebrant 47 

14.  The  saying  of   the   Creed 48 

15.  The  spreading   of    the    Corporal 52 

16.  The  declaring  of  Holy  Days 54 

17.  The  sermon     56 

iii 


IV  table;  01^  conte;nts. 

Chapter  IV.     From  the  Opfertory  to  the  Canon: 

Page 

1.  The  oblation  of  the  bread     59 

2.  The  oblation  of  the  chalice    6i 

3.  The  censing  of  the   Oblations 64 

4.  The  censing  of  the  Altar    at    the    Offertory 67 

5.  The  third  censing  of  the  Celebrant 68 

6.  The  censing  of  the  clergy    69 

7.  The  censing  of  the  people    71 

8.  The  offerings  of  the  people 72 

9.  The  washing   of    the   hands 74 

10.  The  Orationes    super    Oblata 75 

11.  The  preparation  of  the  communicants 76 

12.  The  preface    78 

13.  The  Sanctus  and  the  bringing  in  of  the  lights 79 

Chapter  V.     From  the  Canon  to  the  Communion: 

1.  The  consecration  of  the  Host     83 

2.  The  consecration  of  the  chalice 83 

3.  The  Oblation  and  the  rest  of  the  Canon 85 

Chapter  VI.     The  Communion: 

1 .  The  Fraction  and  Commixture 86 

2.  The  Kiss  of  Peace 87 

3.  The  Communion  of  the  Celebrant 92 

4.  The  shewing  of  the  Sacrament  to  the  people 93 

5.  The  Communion  of  the  Bishops   and   Sacred  Ministers 95 

6.  The  Communion  of  the  clergy    96 

7.  The  Communion  of  the  acolytes     97 

8.  The  Communion  of  the  people    97 

Chapter  VII.     The  Thanksgiving  and  Conclusion  of  the  Mass: 

1.  The  prayer  of  thanksgiving 99 

2.  The  Gloria   in    excelsis    1 00 

3.  The  Post-Communion   loi 

4.  The  Blessing     103 

5.  The  Ablutions      104 

6.  The  prayer,   Placeat  tibi 1 06 

7.  The  return  to  the  Sacristy 108 

THE  ORDER  OF  THE  CEREMONIES  OF  A  CHORAL,  MASS 

WITHOUT  SACRED  MINISTERS,  BUT  WITH  INCENSE. 

Chapter  I.    The  Preparation  for  a  Choral  Mass: 

1.  The  preparation  in  the  Sacristy  and  Church iii 

2.  General  ceremonial   directions 114 

3.  The  approach    to   the   Altar iiS 


TABLE  Of  CONTENTS.  V 

Chapter  II.     From  ths  Beginning  of  the  Mass  Until  the  Offertory: 

1.  The  Judica  and  the  Confiteor 1 18 

2.  The  Blessing  of  the  incense 1 1 8 

3.  The  first  censing  of  the  Altar 119 

4.  From  the  Lord's  Prayer  to  the  Gospel 120 

5.  The  Blessing  of  incense  before  the  Gospel i2j 

6.  The  Gospel      124 

7.  The  Creed     126 

8.  The  sermon     126 

Chapter  HI.     From  the  Offertory  to  the  Canon: 

1.  The  Offertory     127 

2.  The  censing  of  the  Oblations  and  the  Altar 129 

3.  The  censing  of  the  clergy   and   people 130 

4.  The  Offerings  of  the  people 131 

5.  The  washing  of  the  hands 131 

6.  Until   the  Canon 132 

Chapter  IV.     The  Canon  of  the  Mass  and  the  Communion. 

1.  The  Consecration    133 

2.  The  Communion    134 

3.  The  Post-Communion   134 

4.  The  Ablutions    135 

5.  The  last  Gospel 136 

THE  ORDER  OF  THE  CEREMONIES  OF  A  SOLEMN  MASS  OF 
•  REQUIEM. 

1.  The  preparation   137 

2.  General    directions    138 

3.  From  the  Introit  to  the  Offertory 140 

4.  From  the  Offertory  to  the  end  of  the  Mass 142 

5.  The  Absolution    142 

6.  The  Absolution  when  a  Pall  only  is  used 148 

THE  ORDER  OF  THE)  CEREMONIES  OF  A  SOLEMN  MASS 
IN  THE  PRESENCE  OF  THE  BISHOP. 

1 .  General    directions    151 

2.  The  approach   to  the   Altar 154 

3.  The  sprinkling  of  Holy  Water 157 

4.  The     beginning  of  the  Mass 159 

5.  The  censing  at  the  Introit 160 

6.  From  the  Lord's  Prayer  to  the  Gospel 16 1 

7.  The  Gospel    162 

8.  The  Creed  and  the  Sermon 162 

9.  The    Offertory 163 

10.  The  Confession  and  the  Absolution 163 


Vi  TABLS  O-e  CONTENTS. 

Page 

1 1.  The  Preface  and  the  Canon 164 

12.  The  Kiss  of  Peace 164 

13.  The  Communion     165 

14.  The  Gloria  in  excelsis  and  the  Blessing 165 

THE  ORDER  OF  THE  CEREMONIES  AT  THE  BURIAI,  OF  THE 
DEAD. 

1.  The  preparation  in  the  Church     167 

2.  The  preparation  in  the   Sacristy      167 

3.  The  meeting    the   corpse 1 58 

4.  The  procession  into  the  Church 1 69 

5.  The  Psalms  and   the  Lessons 170 

6.  The  Mass     171 

7.  The  Absolution  or  Dismissal  of  the  Body 171 

8.  The  procession   to   the   grave 175 

9.  The  Blessing    of    the    grave 176 

10.  The  Committal      177 

11.  The  Committal  when  the  Priest  does  not  go  to  the  grave 178 

12.  The  Burial    of    an    infant 178 

THE  ASPERGES  AND  THE 
PROCESSION  BEFORE  A  SOLEMN  MASS. 

Chapter     I.     The    Asperges 1 79 

Chapter    II.     The    Procession 189 

APPENDIX. 

I.  Of  the  Offerings  of  money  made  by  the  people 197 

II.   Of  Benedictus    qui    venit 200 

III.  Of  additional  lights  at  the  Elevation 202 

IV.  Of  the  bell  at  the  Elevation 204 

V.  Of  the  Paten,  not  being  held  by  the  Sub-Deacon 205 

VI.  Of  the  Kiss    of    Peace 206 

VII.  Of  Holy   Water    207 

VIII.  The  Order   for  making  Holy  Water 209 

IX.  Of  the  parts  of  the  Mass  sung  by  the  clergy 2*2 


®1|^  (§vhtr  at  tl|^  (UnttmnuB 


CHAPTER  I. 

General  Preparation  i^or  High  Mass. 

I.  In   the  Sacristy. 

Upon  a  vestment  chest,  or  upon  an  oblong  table, 
should  be  laid  out  the  vestments  of  the  sacred  ministers  : 
In  the  midst,  for  the  Celebrant,  a  chasuble,  stole, 
maniple,  girdle,  alb,  amice  and  biretta;  at  the  right 
hand,  for  the  Deacon,  a  dalmatic,  stole,  maniple,  girdle, 
alb,  amice  and  biretta ;  and  at  the  left  hand,  for  the 
Sub-Deacon,  a  tunicle,^  maniple,  girdle,  alb,  amice  and 
biretta. 

In  arranging  the  vestments  the  following  order  will 
be  found  convenient :  The  lower  half  of  the  front  of 
the  chasuble  should  be  folded  up  against  the  upper  half 
and  extended  on  the  vesting  table,  and  the  back  doubled 
in  like  manner.  If  the  quality  of  the  vestment,  or  of 
the  ornamentation  thereof,  does  not  allow  it  to  be 
folded,  it  may  be  extended  at  full  length,  the  front 
side  downward,  upon  the  table.     If  the    vestment    is 

^  On  the  Sundays  in  Advent  (except  the  third),  and  on  the  Sundays 
in  Lent  (except  the  fourth),  and  on  fast  days  (except  Maundy  Thurs- 
day); also  at  the  blessing  of  candles  and  the  procession  on  the  Feast  of 
the  Purification,  and  at  the  blessing  of  palms  and  the  procession  on 
Palm  Sunday,  the  dalmatic  and  tunicle  are  not  worn.  On  these  days, 
in  cathedral  churches  the  Deacon  and  Sub-deacon  will  wear  chasubles 
folded  up  before  the  breast;  in  ordinary  churches,  the  Deacon  may  wear 
only  amice,  alb,  girdle,  maniple  and  stole;  the  Sub-deacon,  amice,  alb, 
girdle  and  maniple.  (See  Rubrics  in  Saruni  missal,  in  Ordinary  of  the 
mass;  and  the  Roman  missal,  General  Rubrics,  Qh,  xix.) 


2  CKREMONIES   OF   HIGH    MASS. 

ornamented  with  jewels,  it  will  be  well  to  spread  a 
covering  of  some  soft  material  upon  the  vesting-  table 
before  laying  out  the  vestments  thereon.  Upon  the 
chasuble  the  stole  may  be  folded  so  that  the  ends  are 
parallel  with  the  sides  of  the  vestment,  and  the  middle 
part  is  laid  across  it.  The  maniple  is  laid  upon  the 
middle  of  the  stole,  at  right  angles  with  it,  so  as  to 
form  a  cross.  The  girdle  is  doubled  and  then  laid  upon 
the  maniple  and  stole  in  the  shape  of  the  letter  S  or 
the  letter  M.  The  sleeves  of  the  alb  may  be  folded 
underneath  the  front,  and  the  body  folded  up  so  as  to 
make  the  opening  at  the  bottom  lie  at  the  edge  of  the 
table.  Upon  the  alb,  the  amice  should  be  spread  at 
full  length,  the  right  (or  outer)  side  uppermost,  with 
the  strings  festooned  on  it.  The  vestments  for  the 
Deacon  and  the  Sub-Deacon  should  be  laid  upon  the 
table  in  the  order  in  which  they  are  mentioned  above. 

The  chasuble,  dalmatic,  tunicle,  stoles  and  maniples, 
and  also  the  apparels  (if  any)  of  the  albs  and  amices 
ought  to  be  of  the  colour-  of  the  season,  or  of  the  day 
which  is  being  celebrated.  An  exception  to  the  general 
rule  is  commonly  made  in  favour  of  vestments  made  of 
cloth  of  gold,  which  are  considered  suitable  for  all 
festal  occasions. 

In  some  convenient  place  in  the  sacristy  there 
ought  to  be  in  readiness  the  censer,  the  incense 
boat  filled  with  incense,  and  the  charcoal  and  tongs ; 
also  the  torches  for  the  acolytes. 

2  "That  the  Salisbury  sequence  (of  colours)  was  the  one  in  use  through- 
out England  .  .  .  was  certainly  not  the  case  at  any  time."  .  .  . 
In  all  probability  the  colour  sequence  of  the  Catholic  Church  was 
followed  more  or  less  closely  throughout  the  diocese,  according  as  a 
cliurch  was  well  or  ill  provided  with  the  necessary  ornaments.  .  .  . 
A  general  sequence  ...  of  colours  most  generally  enjoined  .  .  . 
corresponds  very  closely  not  only  with  the  Salisbury  sequence  as  far 
as  that  goes,  but  with  the  modern  Roman  rule  as  well."  (W.  H.  St. 
John  Hope,  English  LiHirg.  Colours,  lyond.,   1889.) 


CEREMONIES  OF   HIGH    MASS.  3 

2.  At  the  Altar. 

The  altar  should  be  prepared  as  directed  at  Low 
Mass,  except  that  the  six  large  candles  shall  be  lighted, 
and  the  book  shall  be  open  and  not  closed, 

3.  At  the  Credence. 

The  credence  shall  be  arranged  as  directed  at  Low 
Mass.  But  in  addition  to  the  articles  there  mentioned, 
there  shall  be  set  upon  the  credence  the  chalice  duly 
prepared  and  veiled,  and  the  book  or  books  from  which 
the  Epistle  and  Gospel  are  to  be  sung. 

4.  General  Ceremonial  Directions. 

(a)  Of  Genutlections. — At  High  Mass,  if  the  Sacra- 
ment be  not  reserved  upon  the  altar,  the  Celebrant  and 
all  others  only  bow  profoundly  when  first  approaching 
the  altar,  when  passing  before  the  midst  before  con- 
secration and  after  the  ablutions,  and  when  about  to 
depart  from  it. 

But  if  the  Sacrament  be  reserved,  a  genuflection  is 
made  before  the  lowest  step  each  time  an  approach 
to  the  altar  is  made,  and  in  the  same  place,  each  time  a 
departure  from  the  altar  is  made.  At  other  times,  the 
Celebrant  and  the  sacred  ministers  only  bow  pro- 
foundly when,  before  the  consecration  and  after  the 
ablutions,  they  pass  the  midst  of  the  altar  where  the 
Sacrament  is  reserved ;  but  the  inferior  ministers  genu- 
flect each  time  they  pass  the  reserved  Sacrament  in  the 
course  of  the  Mass. 

After  consecration  and  before  the  ablutions  while 
the  Sacrament  is  exposed  upon  the  altar,  every  one 


4  CKRKMONIKS   OF    HIGH    MASS. 

genuflects  each  time  he  passes  before  the  midst  of  the 
altar. 

(b)  Of  the  hands. — The  sacred  ministers  hold  their 
hands  joined  before  the  breast  (but  not  touching  the 
vestments  lest  they  soil  them),  except  when  engaged  in 
some  action  or  while  they  are  seated.  In  this  latter 
case,  the  hands  usually  rest  upon  the  knees,  and,  if 
possible,  under  the  vestments.  When  one  hand  of 
the  Deacon  or  Sub-Deacon  is  occupied  in  any  action, 
the  other  hand  is  placed  a  little  below  the  breast,  and 
not  upon  the  altar.  When  they  genuflect  with  the 
Celebrant,  they  support  his  vestment  with  the  hand 
next  to  him,  the  other  hand  being  held  near  the  breast. 

The  inferior  ministers  present  in  the  sanctuary  at 
High  Mass  hold  their  hands  joined  before  the  breast, 
while  the  Celebrant  sings  or  reads  aloud  any  part  of . 
the  Mass,  and  also  when  they  are  censed.  At  other 
times,  unless  the  contrary  be  directed  in  any  special 
instance,  they  place  the  right  hand  upon  the  left,  so 
that  the  palm  of  the  right  hand  will  be  turned  down 
upon  the  left. 

(c)  Of  other  gestures. — When  the  sign  of  the  cross 
is  made,  or  the  breast  smitten,  or  the  head  bowed,  by 
the  Deacon  and  Sub-Deacon  with  the  Celebrant,  their 
motions  should  be  synchronous  and  uniform  with  his. 

In  moving  from  the  midst  to  the  Epistle  side,  the 
Celebrant  and  the  sacred  ministers  first  bow  (or  genu- 
flect, if  it  be  just  before  the  Post-Communion),  and 
then  turning  their  left  side  to  the  altar,  they  move 
abreast  to  the  Epistle  side.  So  likewise  in  returning 
to  the  midst,  they  first  face  the  Gospel  side,  and  then 
move  together  to  the  midst.  In  moving  from  the  midst 
to  the  Gospel  side,  they  first  bow,  and  then  turning  the 


CERKMONIKS  OF   HIGH    MASS.  5 

right  side  towards  the  altar,  they  move  together  to  the 
Gospel  side. 

5.  The  Preparation  of  the  Celebrant  and  Ministers. 

(a)  The  Sub-Deacon,  after  prayer  in  the  church  or 
sacristy,^  washes  his  hands.  He  then  reads  the 
Epistle  which  he  is  to  sing,  and  sets  the  marker  in 
the  book  of  the  Epistles,  or  in  the  Mass-book*  from 
which  the  Epistle  is  to  be  read.  Next  he  prepares  the 
chalice  as  directed  at  Low  Mass,  and  then  carries  it  to 
the  credence  and  sets  it  down  in  the  midst  thereof. 
Having  returned  to  the  sacristy,  he  puts  on  his  vest- 
ments at  the  same  time  that  the  Deacon  puts  on  his, 
saying  the  appropriate  prayers.  When  he  puts  on  the 
tunicle,  he  will  say  the  following  prayer : 

THE  Lord  clothe  me  with  the  tunicle  of  joy,  and 
with  the  garment  of  gladness. 
The  Sub-Deacon  does  not  assume  the  maniple  until 
after  the  Celebrant  has  been  vested. 

(b)  The  Deacon,  after  prayer  in  the  church  or 
sacristy,  marks  the  places  for  the  Celebrant  in  the  Mass- 
book,  carries  it  to  the  altar  and  puts  it  upon  the  desk 
or  cushion  at  the  Epistle  corner  of  the  altar,  opening  it 
at  the  beginning  of  the  Mass.  Then  he  places  the  other 
books  out  of  which  the  Epistle  and  GospeP  are  to  be 
sung,  on  the  credence,  to  the  right  of  the  chalice.    He 

'  "Antequam  vero  paramenta  recipiant  dicens  est,  quod  non  tantum 
celebrans,  sed  etiam  onines  alii  ministri  aliquantulum  orent,  ut  tantum 
ministerium  digne  et  meritorie  cxercere  valeant."  Merati,  Novce  Ohser- 
vationes  xxi,  in  Gav.,  Thes.  Sac.  Rit.,  pt.  ii,  tit.  ii. 

*  "Mass-hook  was  from  very  early  times  the  English  name  of  the 
Missale."     Simmon's,  Lay  Folks  Mass-book,  p.   155. 

5  Where  it  may  be  done,  for  the  sake  of  showing  due  reverence  to 
the  Holy  Gospel  and  to  continue  an  ancient  Catholic  custom,  it  is  well 
to  provide  t'ui'o  volumes,   one  of  the  Epistles  and  one  of  the  Gospels. 


6  CliklvMONUCS   OF    HIGH    MASS. 

then  washes  his  hands,  and  assisted  by  an  acolyte,  he 
puts  on  his  vestments.  The  stole  he  puts  over  his  left 
shoulder  and  ties  it  under  his  right  arm.  The  maniple 
he  puts  on  after  the  Celebrant  is  vested.  He  says  the 
customary  prayers  as  he  vests.  When  he  puts  on  the 
dalmatic,  he  will  say  the  following  prayer: 

CLOTHE  me,  O  Lord,  with  the  garment  of  salva- 
tion, and  with  the  vestment  of  joy,  and  surround 
me  ever  with  the  dalmatic  of  righteousness. 

(c)  The  Celebrant,  after  saying  the  Preparatio  ad 
Missam  or  other  office,"  washes  his  hands.  Then  he 
proceeds  to  vest,  reciting  in  the  meanwhile  the  usual 
prayers,  as  directed  at  Low  Mass.  He  is  assisted  in 
vesting  by  the  Deacon  at  his  right  hand  and  by  the 
Sub-Deacon  at  his  left.  If  the  sprinkling  with  holy 
water  is  to  take  place  before  the  Mass,  both  the  Deacon 
and  the  Sub-Deacon  will  vest  the  Celebrant  in  a  cope 
of  the  colour  of  the  day.  Otherwise  they  will  assist  in 
putting  on  and  adjusting  the  chasuble. 

(d)  The  Master  of  Ceremonies,  after  prayer,  will 
wash  his  hands,  put  on  his  surplice,  see  that  the  cruets 
of  wine  and  water,  the  box  of  altar-breads,  the  towel 
and  bowl  for  the  Lavaho,  the  houselling  cloths  and  (if 
it  be  needed)  a  ciborium  are  on  the  credence.^  He  will 
also  see  that  the  alms  basin  is  on  the  credence  or  in 
some  other  convenient  and  suitable  place.    If  need  be, 

'  "Sacerdotis  antequam  celebrent,  se  colligant,  et  orantes  mentem  in 
tanti  mysterii  cogitatione  defigant.  Antiquam  ad  altare  accedant,  missam 
perlegant,  et  singulas  partes  ita  prxparatas,  et  notatas  habeant,  ut  cele- 
brantes  neque  errent,  neque  haereant."  S.  Car.  lior.,  Ad  Celebr.  Mis. 
(Labbe,  Cone.  Tom.  xv.  p.  260.) 

''  The  houselling  cloths  may  be  placed  at  the  right  of  the  chalice, 
back  of  or  underneath  the  Mass-book.  The  cruets,  etc.,  should  be  put 
on  the  credence  at  the  left  of  the  chalice.  The  various  articles  upon  the 
credence  should  be  arranged  so  as  to  leave  sufficient  space  at  the  farther 
corners  for  the  candle-sticks  of  the  two  candle-bearers. 


CEREMONIES   OE   HIGH    MASS.  ^ 

the  Master  of  Ceremonies  may  act  for  the  Deacon  and 
the  Suh-Deacon  and  put  the  books  upon  the  credence, 
and  the  desk  or  cushion  and  the  Mass-book  upon  the 
altar,  and  see  generally  that  all  things  are  in  readiness 
for  the  Mass.* 

(e)  The  ccnscr-hearcr,  vested  in  surplice,"  will  have 
the  censer,  coals,  incense-boat  and  spoon  in  readiness. 
If  an  acolyte  serve  as  boat-bearer,  he  will  wear  a  sur- 
plice. Both  censer-bearer  and  boat-bearer  will  pray  in 
the  church  or  sacristy,  then  wash  and  dry  their  hands 
before  putting  on  their  surplices ;  the  other  acolytes 
will  do  likewise. 

if)  The  two  candlc-bcarcrs,  after  putting  on  their 
surplices,  will  assist  the  Deacon  and  the  Sub-Deacon  to 
vest,  and  then  will  light  their  candles.  They  will  also, 
if  the  Master  of  Ceremonies  so  direct,  light  the  candles 
on  the  altar ;  but  this  may  be  done  by  other  acolytes  or 
by  the  Master  of  Ceremonies  himself. 

(g)  The  torch-hearers,  two,  four,  six  or  eight  in 
number,  according  to  the  dignity  of  the  day,®  will  see 
that  their  torches  are  in  readiness,  put  on  their  surplices 
and  await  the  directions  of  the  Master  of  Ceremonies. 

*  The  Master  of  Ceremonies,  Bauldry  tells  us  {Man.  Sac.  Ccrrem., 
pt.  i.,  cap.  i.),  ought  to  be  a  Priest  who  is  thoroughly  conversant  with  the 
duties  of  his  office,  and  well  fitted  to  perform  them.  His  proper  office  is 
to  conduct  and  direct  the  sacred  and  inferior  ministers  in  the  exercise  of 
their  functions;  to  indicate  the  time  when  and,  if  need  be,  the  manner 
in  which  something  is  to  be  done  by  others,  rather  than  to  perform  any 
ceremonial  action  by  himself.  With  us,  ordinarily,  it  will  be  found  mo.st 
convenient  to  have  the  censer-bearer  (or  other  acolyte)  perform,  so  far 
as  he  may,  the  duties  of  the  Master  of  Ceremonies,  and  entirely  to  dis- 
pense with   those   duties   where   they  have  to   do  with   the   Celebrant. 

8  "Acolythi,  id  est  Ceroferarii,  et  Thuriferarius,  ac  Navicularius  lavant 
manus,  et  postea  induunt  cottas:"  (Merati,  Observ.  xxi,  in  dav.  pt.  :i., 
tit.  ii/)  "Cotta,  sen  superpelliceuni,  quod  idem  est."  (Bauldry,  Man. 
Sac.  Carem.,  pt.  i.,  c.  i.,  xliii.) 

*  "Missa  dicitur  vel  de  Duplici,  etc.,  vel  de  Dominica,  vel  de  Feria, 
ritu  magis  vel  minus  solemni,  ob  diversa  et  inequalia  merita  Sanctorum, 
qui  secumdam  Apostolam  differunt  sicut  Stella;  in  claritate."  (P.  M. 
Quartus,  Com.  in  Rub.  Mis.,  pt.  i.  tit.  viii.) 


8  CEREMONIES   OF   HIGH    MASS. 

6.  The  Blessing  of  the  Incense  in  the  Sacristy. 

All  things  necessary  being  prepared,  the  Celebrant, 
Deacon,  Sub-Deacon  and  acolytes  arrange  themselves 
in  the  following  order:  the  Celebrant  stands  in  front 
of  the  Cross  or  principal  image,  and  between  the 
Deacon  at  his  right  hand  and  the  Sub-Deacon  at  his 
left;  the  censer-bearer  stands  behind  the  Celebrant; 
the  boat-bearer  at  the  left  of  the  censer-bearer;  the 
candle-bearers  stand  on  the  same  line  with  the  censer- 
bearer,  the  first  behind  the  Deacon,  and  the  second 
behind  the  Sub-Deacon ;  the  other  acolytes  stand  in  a 
line  parallel  with  the  line  of  acolytes  immediately 
before  them;  the  Master  of  Ceremonies  shall  stand 
where  it  may  be  convenient.  Then  the  Celebrant,  (if 
the  sprinkling  of  holy  water  before  beginning  the 
Mass  is  not  to  take  place)  will  put  incense  in  the 
censer  and  bless  it,  in  the  following  manner  :*  The 
Celebrant  and  his  sacred  ministers  first  remove  their 
birettas.  The  censer-bearer  advances  to  the  Celebrant, 
the  Deacon  withdrawing  a  little  to  allow  him  to  come 
immediately  before  the  Celebrant,  who  then  turns  him- 
self a  little  towards  the  censer-bearer.  If  there  is  a 
boat-bearer,  he  accompanies  the  censer-bearer  at  his 
left  hand.  The  censer-bearer,  or  the  boat-bearer,  pre- 
sents the  incense  boat,  open,  to  the  Deacon,  who  receiv- 
ing it  with  his  right  hand  at  once  transfers  it  to  his  left 
and  turns  towards  the  Celebrant.  Holding  the  boat 
with  the  open  part  towards  the  Celebrant,  the  Deacon 
takes  the  empty  spoon  by  the  lower  part  of  the  handle, 
with  his  right  hand,  inclines  his  head  to  the  Celebrant, 
kisses  the  upper  part  of  the  handle  of  the  spoon,  and 
then  the  back  of  the  Celebrant's  right  hand,  and  pre- 

*Merati  in  Gavantum,  Thes.  Sac.  Rit.,  pt.  ii.,  tit.  ii.,  Observ.  xxii. 


CEREMONIES    OF    HIGH    MASS.  9 

sents  the  spoon,  saying  in  a  low  voice,  "Bless,  Rever- 
end Father."  If  the  Celebrant  be  a  Bishop,  the 
Deacon,  when  presenting  the  spoon,  says,  "Bless, 
Right  Reverend  Father;"  if  he  be  an  Archbishop,  he 
says,  "Bless.  i\Iost  Reverend  Father." 

The  Sub-Deacon  will  move  to  the  right  hand 
of  the  Celebrant,  and,  if  need  be,  will  support 
his  chasuble  on  that  side.  The  censer-bearer 
bows  to  the  Celebrant;  and  holding  the  top  of 
the  censer-chains  with  his  left  hand  at  about 
the  height  of  his  breast  or  shoulders,  and  having  the 
thumb  of  that  hand  passed  through  the  greater  ring 
at  the  top,  and  another  finger  through  the  smaller 
ring  at  the  top  of  the  chain  of  the  cover,  and  having  the 
ring  on  the  chains  drawn  up  about  midway  between 
the  censer  and  the  top  of  the  chains,  he  raises  the 
censer-cover,  by  a  movement  of  the  finger  of  his  left 
hand,  sufficiently  high  to  permit  incense  to  be  put  in 
the  censer ;  then  at  once  he  grasps  with  his  right  hand 
the  censer-chains  about  midway  between  the  censer  and 
the  top  of  the  censer-chains,  raises  the  open  censer  so 
that  the  Celebrant  may  conveniently,  without  any 
bending  down,  put  incense  therein.^"  The  Celebrant 
will  then  put  incense  into  the  censer  and  bless  it  in  the 
following  manner :  He  dips  the  spoon  into  the  boat  and 
sprinkles  the  spoonful  of  incense  upon  the  coals  in  the 
censer,  saying  as  he  does  so,  "Alayest  thou  be  blessed" ; 
then  repeating  the  action,  he  continues,  "by  him  in 
whose  honour" ;  once  more  repeating  the  action,  he 
adds,  "thou  art  to  be  burned.     Amen."     Then  after 

1"  While  the  censer-bearer  presents  the  censer  to  the  Celebrant  he  will 
stand  erect,  but  with  head  inclined  to  the  Celebrant.  If  the  Celebrant 
be  a  Bishop,  the  censer-bearer  genuflects.  See  Merati,  in  Gav.,  pt.  ii., 
tit.  IV.,  Observ.  xviii. 


lO  CEREMONIES  OE   HIGH    MASS. 

returning  the  spoon  to  the  Deacon,  he  makes,  with  his 
right  hand,  the  sign  of  the  cross  over  the  open  censer, 
saying  nothing.  While  the  Celebrant  is  putting 
incense  into  the  censer,  the  Deacon  holds  the  boat  with 
both  hands.  When  the  Celebrant  returns  the  spoon, 
the  Deacon  kisses  first  the  Celebrant's  hand,  then  tak- 
ing the  spoon  he  kisses  the  upper  part  of  the  handle 
and  puts  the  spoon  back  again  in  the  boat,  which  he 
then  closes  and  hands  to  the  censer-bearer,  or  to  the 
boat-bearer,  if  there  be  one.  After  the  incense  has 
been  blessed,  the  censer-bearer  will  lower  and  close 
the  censer,  bow  to  the  Celebrant,  and  return  to  his 
place.f 

7.  The  Approach  to  the  Altar. 

Then  all  standing  in  their  places,  they  bow  to  the 
cross  or  the  principal  image  in  the  sacristy,  the  Cele- 
brant and  his  sacred  ministers  put  on  their  birettas, 
the  Deacon,  Sub-Deacon,  other  clergy  and  all  the  aco- 
lytes bow  to  the  Celebrant,  who  slightly  inclines  his 
head  to  them,  and  then  all  go  forth  to  the  altar  in  the 
following  order.^^ 

Before  all  others  goes  the  censer-bearer^-  carrying 

t  On  days  other  than  Sundays  and  the  greater  feasts,  incense  will  not 
be  blessed  in  the  sacristy,  and  tlie  censer-bearer  will  enter  the  sanctuary 
at  the  moment  when  the  Celebrant  first  ascends  the  altar  steps. 

1'  The  men  and  boys  (laics)  who  are  the  choristers  (chorus  cantornm) 
of  the  church,  should  be  vested  in  cassocks  an.,  surplices.  They 
sliould  go  from  the  choir-room  into  the  choir,  walking  two  by  two, 
juniors  preceding  the  seniors,  at  about  the  time  when  the  Celebrant 
and  his  attendant  ministers  and  acolytes  are  nearly  ready  to  enter  the 
sanctuary,  and  should  all  be  in  their  places  before  the  entrance  of  the 
Celebrant,  and  ready  to  sing  the  Introit  when  the  Celebrant  begins  the 
Mass.  They  should  enter  the  chancel  and  take  their  places  quietly  and 
reverently,  not  singing  as  they  move  along,  nor  conversing  with  one 
another,  or  looking  about.  They  should  make  due  act  of  reverence 
towards  the  altar  as  they  come  before  it  two  by  two,  and  then  turn 
and  go  to  their  stalls.  In  like  manner  they  should  leave  the  choir  and 
return  to  the  choir-room,  after  the  Mass  is  ended  and  the  Celebrant 
has  entered  the  sacristy.  (See  Chambers,  Div.  Worship  in  Eng.,  pt.  iv., 
ch.  v.) 

"  Merati,  in  Gav.,  pt.  ii.,  tit.  ii.,  Observ.  xxii. 


CICKICMONllvS   Ol-'   HIGH    MASS.  II 

the  censer  in  the  accustomed  manner/''  and  with  him, 
at  his  left  hand,  the  boat-bearer'^  carrying  the  incense- 
boat  containing  incense  and  the  spoon.  The  boat- 
bearer  will  hold  the  incense-boat  by  its  base  in  his  right 
hand,  near  his  breast,  and  so  that  the  part  which  opens 
looks  away  from  him,  his  left  hand  being  placed 
underneath  the  boat  and  a  little  below  his  breast. 

The  two  candle-bearers,  carrying  candlesticks  with 
lighted  candles,  follow  the  censer-bearer  at  a  distance 
of  two  or  three  paces.  The  first  candle-bearer  will 
carry  his  candlestick  with  his  right  hand  above  and  his 
left  hand  below  the  knop.  The  second  candle-bearer 
will  walk  alongside  and  at  the  left  hand  of  the  first 
candle-bearer,  and  will  hold  his  candlestick  with  his 
left  hand  above  and  his  right  hand  below  the  knop. 
The  top  of  the  candlesticks  should  be  about  on  a  line 
with  the  eyes  of  the  candle-bearers. 

Following  the  candle-bearers,  will  go,  two  by  two, 
the  acolytes  (if  any)  who  are  to  carry  torches^''  at  the 
Sa}ichts  and  the  Elevation.  They  will  walk  erect,  with 
hands  joined  before  the  breast,  and  will  keep  two  or 

'3  The  censer-bearer,  when  accompanied  by  a  boat-bearer,  in  approach- 
ing the  altar  or  returning  to  the  sacristy,  or  in  the  procession  of  the 
Gospel,  and  at  other  times  when  the  boat  is  not  needed,  will  hold  the 
censer  closed;  the  chains  at  the  upper  part  collected  and  grasped,  just 
below  the  top,  between  the  thumb  and  fingers  of  the  left  hand,  which 
he  holds  near  his  breast;  and  the  chains  near  the  censer  grasped  in  his 
right  hand,  and  held  up  so  that  his  right  hand  is  a  little  below  his  left, 
and  the  censer  held  at  a  little  distance  before  him  (lest  the  censer  stain 
or  burn  his  surplice).  When  proceeding  to  the  altar,  he  will  swing 
gently  the  censer  (lest  the  fire  die  out),  walk  erect  and  move  along 
slowly  and  reverently. 

When  there  is  no  boat-bearer,  and  the  boat  is  needed,  the  censer- 
bearer  will  carry  the  incense  boat,  holding  it  by  its  foot  between  the 
thumb  and  forefinger  of  his  left  hand,  and  grasp  the  chains  just  below 
their  top,  with  the  remaining  fingers  of  his  left  hand,  and  hold  the  chains 
near  the  censer  in  his  right  hand,  as  directed  above.  Ibid.,  et  \'an 
Der  Stappen,  Sac.  Lit.,  torn,  v.,  cap.   ii. 

'*  Directions  are  given  here  and  in  the  following  pages  for  both  censer- 
bearer  and  boat-bearer.  The  latter  acolyte  is  not  practically  needed,  and 
most  of  the  ceremonial  authors  direct  the  censer-bearer  to  act  alone. 

16  "Funalia  vel  intortitia  (non  vero  candelabra,  ut  quidam  non  recte.") 
(Bauldry,  Man.  Sac.  Carem.,  pt.   iii.,  c.  xi.,  art.  8.) 


12  CERRMONIES  OF   HIGH    MASS. 

three  paces  behind  those  walking  before  them.  All  the 
acolytes,  i.  e.,  censer-bearer,  boat-bearer,  candle-bear- 
ers and  torch-bearers,  have  their  heads  uncovered  and 
their  hands  bare. 

After  the  acolytes  may  go  the  clergy^"  (if  any)  who 
are  to  assist  at  the  Mass,  in  the  choir-stalls,  walking 
two  by  two,  each  couple  close  together,  with  bare  hands 
and  heads,  carrying  their  birettas  (if  they  use  them) 
with  both  hands  below  their  breasts,  or  having  their 
hands  joined  before  their  breasts,  each  pair  walking  at 
equal  distance  from  those  before  them.  They  will  be 
vested  in  cassock  and  surplice. 

The  Master  of  Ceremonies  will  precede  the  sacred 
ministers,  having  his  head  and  hands  bare,  and  his 
hands  joined  before  his  breast.  If,  however,  there  be 
need  for  him  to  do  so  he  may  go  in  advance  of  the 
censer-bearer;  or  if  there  be  two  Masters  of  Cere- 
monies, the  second  may  precede  the  censer-bearer. 

Following  the  Master  of  Ceremonies,  walks  the 
Sub-Deacon  alone,  after  him  the  Deacon,  and  last  of 
all  the  Celebrant,  all  three  having  their  hands  joined 
and  their  heads  covered. 

If  the  Celebrant  and  his  sacred  ministers,  in  going 
in  front  of  or  through  the  choir,  on  their  way  to  the 
altar,  pass  any  clergy  present  there,  they  salute  them 
(those  on  the  Epistle  side  first,  then  those  on  the  Gos- 
pel side)  with  a  slight  inclination  of  the  head,  first 
taking  of(  their  birettas,  and  then,  immediately  after 
the  salutation,  covering  their  heads  again.    The  Priests 

'*  Unless  the  day  be  a  greater  feast,  and  there  be  a  solemn  processional 
entrance  of  all  who  are  to  take  part  in  or  assist  at  the  Mass,  it  will  be 
better  for  the  clergy  who  are  to  assist  in  the  choir  to  go  to  their  places 
with  the  choristers  in  the  manner  described  above,  some  time  before  the 
sacred  ministers  and  their  acolytes  leave  the  sacristy.  (See  L,e  Vavas- 
seur,  Cerem.,  pt.  v.,  sec.  i.,  ch.  x.,  art.  2.) 


CERIvMONIES  OF   HIGH    MASS.  I3 

to  whom  the  Celebrant  and  sacred  ministers  bow, 
stand  with  uncovered  heads,  and  return  the  sahitation 
with  a  profound  bow.  Prelates  do  not  uncover  the 
head,  but  slightly  incline  their  heads  to  the  Celebrant.* 

If,  in  approaching  the  altar,  the  Celebrant  must 
first  pass  the  Gospel  or  the  Epistle  side  of  the  altar 
before  he  can  come  to  the  midst,  those  who  precede 
him  will  withdraw  a  little  from  the  altar  when  they 
come  before  it,  so  that  the  Celebrant  may  pass  in 
front  of  them  to  the  midst.  All  in  advance  of  the 
Celebrant,  standing  thus  before  the  altar,  at  a  little 
distance  from  the  lowest  step,  turn  and  bow  pro- 
foundly to  the  Celebrant  as  he  passes  to  the  midst, 
the  Celebrant  responding  with  a  slight  inclination  of 
his  head. 

If  the  approach  is  made  directly  to  the  midst  of  the 
altar,  the  censer-bearer  and  those  behind  him,  as  they 
draw  near  to  the  lowest  step  of  the  altar,  move  a  little 
to  the  right,  and  the  boat-bearer  and  those  behind  him 
move  a  little  to  the  left,  so  as  to  allow  the  Celebrant 
and  sacred  ministers  to  pass  to  the  lowest  step  of  the 
altar.  Having  thus  moved  to  either  side,  the  censer- 
bearer,  boat-bearer  and  other  acolytes  turn  so  as  to 
face  each  other  and  all  bow  profoundly  to  Celebrant 
as  he  passes  through  their  midst. 

When  the  Celebrant  has  arrived  at  the  lowest  step 
before  the  midst  of  the  altar,  the  Deacon,  Sub-Deacon 
and  all  the  acolytes  at  once  go  to  and  stand  in  their 
places,  as  they  did  in  the  sacristy,  facing  the  altar, 
viz. :  the  Celebrant  in  the  midst,  with  the  Deacon  at 
his  right  hand  and  the  Sub-Deacon  at  his  left,  all  three 
standing  on  a  line  parallel  with  the  altar  steps.     The 

*  Merati,  in  Gav.,  pt.  ii.,  tit.  ii.,  Observ.  xxii. 


14  CERRMONIICS   OF    HIGH    MASS. 

first  candle-bearer  will  stand  on  the  same  line  at  the 
right  of  the  Deacon;  the  second  candle-bearer  will 
stand  at  left  of  the  Sub-Deacon.  If  space  be  lacking, 
the  candle-bearers  may  stand  behind  the  Deacon  and 
the  Sub-Deacon.  The  censer-bearer,  with  the  boat- 
bearer  at  his  left  hand,  will  stand  behind  the  Cele- 
brant. The  Master  of  Ceremonies  will  stand  at  the 
Epistle  corner  of  altar  steps,  to  the  right  of  the  first 
candle-bearer,  or  to  the  right  of  the  Deacon ;  or  if 
space  be  lacking,  or  convenience  require,  he  may  stand 
wherever  he  can  best  attend  to  his  duties.  The  other 
acolytes  will  stand  in  a  row  or  rows  parallel  with  the 
altar,  and  behind  the  censer  bearer. 

All  standing  thus  in  their  places,  the  Celebrant  takes 
off  his  biretta,  hands  it  to  the  Deacon,  who  gives  it  to 
the  Master  of  Ceremonies  or  to  an  acolyte. 
Then  the  Master  of  Ceremonies  takes  also  the 
birettas  of  the  Deacon  and  the  Sub-Deacon. 
Then  if  the  Blessed  Sacrament  be  reserved  in 
the  tabernacle  on  the  altar,  all  genuflect  and 
immediately  rise  and  stand  erect.  If  the  Sacra- 
ment be  not  reserved  at  that  altar,  all  bow  profoundly 
and  then  stand  erect.  After  the  accustomed  act  of 
reverence,^^  the  Master  of  Ceremonies  (or  his  dep- 
uty) puts  down  the  birettas  of  the  sacred  ministers 
upon  the  sedilia  or  in  some  suitable  place,  but  never 
upon  the  credence,  much  less  upon  the  altar. 

The  candle-bearers  rise,  carry  their  candlesticks  (in 
which  the  candles  remain  lighted  throughout  the 
Mass),  to  the  credence,  the  second  candle-bearer  who 

1'  By  the  "accustomed"  or  "due"  reverence  towards  the  altar,  as 
hereinafter  directed,  is  to  be  understood  either  genuflection  if  the 
Blessed  Sacrament  be  in  the  tabernacle  or  upon  the  altar;  or,  if  that 
be  not  the  case,  siich  a  bow  as  may  be  suitable,  viz.:  profound, 
moderate   or   slight. 


CEREMONIES  OE  HIGH    MASS.  1 5 

Stood  facing  the  Gospel  side  of  the  altar  making  no 
further  act  of  reverence  as  he  passes  before  the  midst 
of  the  altar  on  the  way  to  the  credence.  The  first 
candle-bearer  awaits  before  the  altar  the  coming  of  the 
second,  and  with  him  goes  to  the  credence.  The  first 
candle-bearer  puts  down  his  candlestick  upon  the 
credence  at  the  end  towards  the  altar ;  the  second 
candle-bearer  puts  down  his  candlestick  upon  the  other 
end  of  the  credence ;  then  both  kneel  by  their  candle- 
sticks, facing  the  altar,  and  with  their  hands  joined ; 
or  if  it  be  more  convenient,  they  withdraw  from  the 
credence  and  kneel  in  the  presbytery  facing  the  altar, 
as  the  Master  of  Ceremonies  may  appoint. 

In  like  manner,  and  at  the  same  time  the  other  aco- 
lytes or  torch-bearers  rise,  and  go  at  once  to  their 
places  and  kneel  down,  facing  the  altar,  with  their 
hands  joined.  The  censer-bearer  and  the  boat-bearer 
also  rise,  and  then  go  at  once  to  the  sanctuary  floor  at 
the  Epistle  end  of  the  altar,  and  kneel  down  facing 
the  altar.  While  kneeling,  the  censer-bearer  will  con- 
tinue to  swing  gently  the  censer,  lest  the  fire  die  out. 
The  Master  of  Ceremonies  may  kneel  at  the  Epistle 
end  of  the  altar,  to  the  right  of  the  censer-bearer  and 
boat-bearer,  or  he  may  kneel  on  the  floor  at  the  right 
and  a  little  back  of  the  Deacon.  If  space  be  lacking, 
the  censer-bearer,  with  the  boat-bearer  on  his  left  hand, 
may  kneel  in  the  place  where  they  stood  when  they 
arrived  before  the  altar.  If  the  censer-bearer  carry 
the  incense-boat,  he  will  set  it  down  upon  the  credence, 
before  he  kneels.  The  Master  of  Ceremonies  and  all 
the  inferior  ministers  make  the  sign  of  the  cross,  say 
the  responses,  strike  the  breast,  and  say  the  confession, 
etc.,  at  the  same  time  with  the  Deacon  and  the  Sub- 


l6  CEREMONIES   OF   HIGH    MASS. 

Deacon.  The  censer-bearer,  that  he  may  make  the 
sign  and  strike  the  breast,  transfers  the  chains,  held  in 
his  right  hand,  to  the  left  hand.  The  boat-bearer  at 
this  time  holds  the  boat  in  his  left  hand. 


CHAPTER  II. 
The  Preparation  at  the  Altar. 

I.  The  Psalm  Jndica  me. 

The  Celebrant  standing  as  at  Low  Mass  (having 
the  Deacon  standing  near  him  on  his  right,  and  the 
Sub-Deacon  near  him  on  his  left),  makes  the  sign  of 
the  cross,  saying,  "In  the  name,"  etc.,^  the  sacred 
ministers  signing  themselves  at  the  same  time.  He 
then  says  the  antiphon  "I  will  go,"  etc.,  to  which  the 
sacred  ministers  respond,  "Even  unto,"  etc. ;  then 
follows  the  psalm  Judica,  said  alternately  by  the 
Celebrant  and  the  sacred  ministers. 

2.  The  Coniiteor. 

After  the  versicle,  "Our  help,"  etc.,  and  its  response, 
the  Celebrant,  bowing  profoundly,  says  the  Coniiteor, 
turning  a  little  towards  the  Deacon  and  then  towards 
the  Sub-Deacon  (but  without  moving  his  feet)  as  he 
says,  "to  you,  my  brethren,"  and  "you,  my  brethren ;" 
the  sacred  ministers  in  the  meanwhile  stand  erect. 
Then  the  Deacon  and  Sub-Deacon  say  together,  as 
they  bow  slightly  towards  the  Celebrant,  "Almighty 
God  have  mercy  upon  thee,"  etc.     They    then    bow 

*  When  the  Celebrant  signs  himself  and  says,  "In  the  Name,"  etc.,  the 
the  choir  begin  to  sing  the  Introit. 


CERKMONIES  OF   HIGH    MASS.  I7 

profoundly  towards  the  altar  and  make  confession  for 
themselves.  As  they  say  "to  thee,  my  Father,"  and 
"thee,  my  Father,"  they  turn  towards  the  Celebrant, 
but  without  any  motion  of  the  feet.  At  the  words  "by 
my  fault,"  etc.,  they  strike  the  breast  thrice,  as  the  Cel- 
ebrant did  in  his  confession.  They  remain  profoundly 
inclined  until  the  Celebrant  begins  "The  Almighty  and 
merciful,"  etc.,  when  they  stand  erect  and  make  the 
sign  of  the  cross  together  with  him. 

3.  The  prayer  Aiifer  a  nobis. 

When  the  Celebrant  at  the  versicle  "Wilt  thou  not," 
etc.,  bows  to  the  altar,  the  sacred  ministers  also  bow, 
but  more  profoundly.  When  the  Celebrant  says, 
"Take  away  from  us,"  etc.,  and  goes  up  the  altar 
steps,  the  sacred  ministers  go  up  with  him,  raising  a 
little  the  front  part  of  the  Celebrant's  alb ;  the  Deacon 
raising  it  with  his  left  hand,  the  Sub-Deacon  raising 
it  with  his  right  hand. 

4.  The  prayer  Oramns  te. 

Having  arrived  on  the  foot-pace  immediately  before 
the  midst  of  the  altar,  the  Celebrant,  bowing  moder- 
ately, says  privately,  "We  pray  Thee,  O  Lord,"  etc., 
as  directed  in  the  Ceremonies  of  Low  Mass. 

When  the  Celebrant  begins  to  ascend  the  steps  of 
the  altar,  the  Master  of  Ceremonies,  the  censer-bearer 
and  other  acolytes  stand  erect  and  face  the  altar;  and 
all  (save  the  censer-bearer  and  the  boat-bearer)  have 
their  hands  modestly  folded.-  The  clergy  in  choir  rise 
at  the  same  time  and  stand,  having  their  hands  folded. 

"By  hands  "folded"  is  meant  the  right  hand  held  near  and  a  little 
below  the  breast,  and  placed  palm  downward  upon  the  left,  held  palm 
upward. 


l8  CICREMONIES   OF    HIGH    MASS. 

5.  The  Blessing  of  the  Incense. 

When  the  Celebrant  kisses  the  altar^  in  the  above 
prayer,  the  sacred  ministers  bow  profoundly.  At  the 
same  time  the  Master  of  Ceremonies  and  the  censer- 
bearer,  followed  by  the  boat-bearer,  ascend  the 
steps  at  the  Epistle  end  of  the  altar,"*  the  Master  of 
Ceremonies  walking  at  the  left  of  the  censer-bearer,  and 
advance  upon  the  foot-pace  to  nearly  the  midst  of 
the  altar,  where  they  bow  profoundly  towards 
the  altar  cross,  or  if  the  Blessed  Sacrament  be 
in  the  tabernacle,  they  genuflect  and  then  rise 
at  once.  If  the  foot-pace  be  too  narrow  to 
allow  the  Master  of  Ceremonies  and  the  censer- 
bearer  to  walk  side  by  side,  the  Master  of  Ceremonies 
will  go  along  the  Deacon's  step  (that  next  to  the  foot- 
pace) as  far  as  the  censer-bearer  goes  on  the  foot- 
pace, and  then  turn  by  his  left,  face  the  altar,  and  make 
due  reverence.  If  the  censer-bearer  occupied  a  posi- 
tion in  front  of  the  altar,  he  will  go  up  the  steps 
directly  from  his  place,  genuflect  or  bow  on  the  foot- 
pace, and  then  turn  and  face  the  Celebrant. 

The  Celebrant,  having  kissed  the  altar,  stands  erect 
and  turns  himself  a  little  towards  the  Epistle  side 
of  the  altar.  The  Sub-Deacon  remains,  as  it  were,  on 
the  Celebrant's  left,  but  moves  back  a  little  from  the 

'  All  ceremonial  kisses  are  signs  of  reverence  and  veneration,  and  are 
made  by  merely  touching  with  the  lips  the  object  to  be  kissed,  without 
making  any  sound. 

"Meminit  (Justin.,  in  fine  Apol.  2),  osculi  altaris  inter  orandum.  in 
signum  venerationis;  hoc  autem  loco  fit  (Innoc.  iii.  lib.  2,  c.  15),  ut 
sicut  altare  Christum  designat,  ita  sacerdos  meminisse  debet  desiderii, 
et  amoris  sponsx;  Osculetur  me  osculo  oris  sui.  Kst  etiam  osculum 
signum  reverentiae:  Caveat  ergo  ne  audiat  Celebrans  vocem  illam; 
Osculo  Filium  hominis  tradis?"     Gavantus,  Thes.  Sac.  Rit.,  pt.  ii.,  tit.  iv. 

*  That  is,  the  lateral  steps,  at  the  south  end  of  the  altar.  If  such 
steps  be  lacking,  the  approach  is  made  on  the  steps  before  the  Epistle 
side  of  the  altar. 


CERKMONIES   OF   IIIGII    MASS.  I9 

altar,  turns  slightly  toward  the  Celebrant,  and  faces 
obliquely  toward  the  altar  cross;  if  need  be,  he  sup- 
ports the  Celebrant's  chasuble  at  the  right  arm  or 
shoulder  during  the  time  the  Celebrant  is  engaged  in 
blessing  the  incense.  If  the  Sub-Deacon  supports  the 
chasuble  he  will  do  so  with  his  right  hand,  and  have  his 
left  hand  extended  below  his  breast.  Otherwise  he 
will  stand,  having  his  hands  folded  before  his  breast. 

The  Deacon  withdraws  a  little  from  the  altar,  to 
allow  the  censer-bearer  to  present  the  censer  to  the 
Celebrant,  and  stands  facing  the  altar  and  to  the  right 
of  the  Celebrant.  The  Master  of  Ceremonies  stands 
on  the  foot-pace  or  on  the  second  step,  facing  the  Cele- 
brant, and  on  the  right  hand  of  the  Deacon.  The  boat- 
bearer  gives  the  incense  boat  (with  its  lid  partly  open 
and  resting  on  the  protruding  handle  of  the  spoon)  to 
the  Deacon,^  in  such  a  manner  that  the  Deacon,  receiv- 
ing it  with  his  right  hand,  will  have  the  open  part  of 
the  boat  turned  away  from  him. 

The  Deacon  holds  the  incense-boat  and  presents  the 
spoon  to  the  Celebrant,  in  the  manner  directed  above, 
at  the  blessing  of  incense  in  the  sacristy. 

The  censer-bearer,  standing  before,  and  inclining 
his  head  to  the  Celebrant,  presents  the  open  censer  to 
him,  in  the  manner  directed  above  (pg.  9). 

The  Celebrant,  having  received  the  spoon  from  the 
Deacon,  puts  incense  into  the  censer,  blesses  the 
incense,  in  the  manner  already  directed,  and  returns  the 
spoon  to  the  Deacon. 

The  Deacon,  receiving  the  spoon  from  the  Cele- 
brant, takes  it  by  the  lower  part  of  the  handle  with 
his   right  hand,   inclines  his  head    to    the    Celebrant, 

^  Bauldry,   Man.   Sac.   Cccrem.,   pt.    i.,   cap.    i.,    art.    i.,   xx. 


20  CKREMONIES  O?   HIGH    MASS. 

kisses  the  Celebrant's  hand,  then  the  upper  part  of  the 
handle  of  the  spoon,  and  then  puts  the  spoon  into  the 
boat,  and  hands  the  boat  to  the  Master  of  Ceremonies, 
who  at  once  gives  it  to  the  boat-bearer. 

If  there  be  no  boat-bearer  the  censer-bearer  himself 
will  carry  both  the  censer  and  boat;  and  will  give  the 
boat  to  the  Deacon,  and  receive  it  back  from  him  or 
from  the  Master  of  Ceremonies  or  another  acolyte 
who  may  hold  it  while  the  Deacon  receives  the  censer. 

Immediately  after  the  Celebrant  has  blessed  the 
incense  in  the  censer,  the  censer-bearer  lowers  and 
closes  the  censer,  and  hands  it  to  the  Deacon  in  the 
following  manner :  Holding  the  top  of  the  chains  in 
his  right  hand  and  grasping  with  his  left  hand  the 
chains  about  midway  between  the  censer  and  the  top, 
he  places  the  top  of  the  chains  in  the  right  hand  of 
the  Deacon,  and  the  lower  part  of  the  chains  in  the  left 
hand  of  the  Deacon.  Then  the  Deacon  presents  the 
censer  to  the  Celebrant,  as  follows :  Holding  the  top 
of  the  chains  with  his  right  hand  he  kisses  the  top 
and  places  it  in  the  Celebrant's  left  hand ;  then  the 
lower  part  of  the  chains  held  in  his  left  hand  he  places 
in  the  Celebrant's  right  hand,  and  as  he  does  so  he 
kisses  the  back  of  the  Celebrant's  hand. 

6.  The  First  Censing  of  the  Altar. 

When  the  Celebrant  has  received  the  censer  at  the 
hands  of  the  Deacon,  the  Master  of  Ceremonies,  the 
censer-bearer  and  the  boat-bearer  bow  profoundly 
towards  the  altar  cross,  or  if  the  Blessed  Sacrament 
be  reserved,  they  genuflect.  Then,  standing  erect, 
they  turn  to  the  right,  and  go  back,  by  the 
way    they    came,    to    their    places    on  the  sanctuary 


ce;remonies  of  high  mass.  21 

floor  at  the  Epistle  end  of  the  altar,  where  they  turn 
and  face  the  altar,  and  await  the  end  of  the  censing 
of  the  altar.  If  convenient  they  will  now  stand  so  as 
to  be  near  where  the  Deacon  will  stand  when  he  censes 
the  Celebrant  after  the  altar  has  been  censed.  If  no 
one  else  be  appointed  to  do  it,  the  Master  of  Cere- 
monies will  take  up  the  Mass-book  with  its  cushion 
or  desk,  and  carry  them  with  both  hands  to  his  place 
on  the  floor  at  the  Epistle  side  of  the  altar;  and  then 
facing  the  altar  he  holds  the  book  and  desk  until  the 
Epistle  side  of  the  altar  mensa  has  been  censed; 
which  being  done  he  im_mediately  replaces  the  book  and 
its  cushion  or  desk  upon  the  altar,  makes  an  act  of 
reverence  as  before,  and  returns  to  his  place.* 

The  Celebrant  having  grasped  the  chains  close  to 
the  censer  with  his  right  hand,  and  holding  the  summit 
of  the  chains  with  his  left  hand  against  his  breast, 
turns  to  the  altar,  and  makes  the  due  act  of  reverence 
towards  the  altar  cross.  He  then  censes  the  altar  cross 
with  three  swings  of  the  censer,^  making  each  swing 
equal  to  the  others  and  pausing  an  instant  between  the 
swings.'^ 

When  the  Celebrant  holding  the  censer  turns  to  the 
altar,  the  sacred  ministers  at  once  take  their  places  on 

*  Some  authorities  advise  that  the  Mass-book  and  desk  be  left  upon 
the  credence  until  the  censing  at  the  Introit  has  been  completed. 
Cf.  Merati,  Novce  Observ.  xxiv  and  xxxi,  in  Gav.,  Thes.  Sac.  Rit.,  pt.  ii., 
tit.   iv. 

'  The  Celebrant  while  censing  the  altar  will  endeavour  to  perform 
all  the  appointed  actions  with  careful  attention  and  due  reverence.  He 
will  take  care  to  lead  the  censer,  and  not  to  toss  or  throw  it.  "Le 
Pretre  qui  fait  I'encenBement  de  I'autel  doit  mettre  toute  son  attention 
a  faire  cette  action  avec  gravite  et  bienseance,  .  .  .  la  main  droite 
doit  se  mouvoir  avec  aisance  en  conduisant  ct  non  in  langant  I'encen- 
soir."(Le  Vavasseur,  Cerem.,  pt.  v.,  sec.  ii.,  ch.  ix.,  art.  iii.)  (See  also, 
De    Herdt,    Praxis    Pontif.,    torn,    i.,    p.    281.) 

'  Post  unamquamque  incensationem  tantillum  quiescens,_  ita  ut  dis- 
tinguatur  eas  incensationes  esse  tres."  (Merati,  Observ.  xxiv.,  in  Gav., 
Thes.  Sac.  Rit.,  pt.  ii.,  tit.  iv.) 


22  CERKMONIES  OF  HIGH   MASS. 

either  side  of  him,  make  due  act  of  reverence  together 
with  him,  and  support  his  chasuble  at  the  upper  part  of 
his  arms^  or  at  his  shoulders,'*  and  thus  accompany 
him  as  he  proceeds  in  the  act  of  censing  the  altar. 

The  Celebrant  having  censed  the  cross,*  makes 
again  the  proper  act  of  reverence,  bowing  profoundly, 
and  then  proceeds  to  cense  the  altar  on  the  Epistle 
side,  turning  himself  a  little  towards  the  Epistle 
corner  of  the  altar,  moving  slowly  and  reverently,  the 
foot  which  is  nearer  the  altar  being  kept  in  advance 
of  the  other,  making  each  step  correspond,  as  far 
as  may  be,  with  each  movement  of  the  censer.  He 
will  lead  the  censer  three  times  above  the  mensa  and 
towards  the  back  in  straight  lines  parallel  with  the 
ends  of  the  altar  and  at  equal  distances  from  each 
other.  If  the  altar  is  furnished  with  three  candlesticks 
on  either  side  of  the  cross,  the  movement  of  the 
censer  is  usually  directed  towards  the  candlesticks,  yet 
not  in  such  a  manner  as  to  indicate  any  censing  of  the 
candlesticks ;  for  the  intention  is  to  cense  the  altar  and 
not  the  candlesticks,  and  the  three  swings  of  the 
censer  at  equal  distances  towards  the  back  of  the  altar 
and  on  either  side  of  the  cross  are  made  irrespectively 
of  the  number  of  the  candlesticks  which  may  be  upon 
the  altar.i<> 

Having  arrived  at  the  Epistle  corner  of  the  altar, 
the  Celebrant  lowers  the  censer  alongside  that  end  of 

*  "Ministri  inserviunt  hinc  inde  elevando  planetae  cam  partem,  qute 
est  circa  brachia  Celebrantis  ut  non  impediantur,  altera  eorum  manu 
pectori  interim  admota."  (Gavantus,  Thes.  Sac.  Rit.,  pt.  ii.,  tit.  iv., 
rub.,  7.) 

» "Planetae  partem  circa  humeros  Celebrantis  pauullum  elevat,"  etc. 
(Merati,  in  Gav.,  pt.  ii.,  tit.  iv.,  Nova  Obs.  xxiv.) 

*  See  note  below,  on  page  25,  for  particular  directions  concerning  the 
manner  of  censing  the  altar  cross. 

*'  Ritus,  Missalg    Rom.,  ii.  5. 


CEREMONIES  OF   HIGH    MASS.  23 

the  altar,  and  censes  the  lower  part  with  one 
swing  which  is  made  with  a  semi-circular  and  upward 
sweep  of  the  censer ;  and  then,  in  like  manner,  he 
censes  with  one  swing  the  upper  portion  of  that 
end  of  the  altar;  then  he  elevates  the  censer,  and  turn- 
ing himself  a  little  and  advancing  towards  the  midst  of 
the  altar,  he  censes  the  front  part  of  the  mensa^^  with 
three  semi-circular  swings  at  equal  distances,  mov- 
ing the  censer  each  time  towards  the  midst  of  the 
altar.  Arrived  at  the  midst  the  Celebrant  and  his  min- 
isters face  the  cross  and  again  make  due  reverence 
towards  it.  The  Celebrant  then  proceeds  to  cense  the 
back  part  of  the  altar  on  the  Gospel  side  in  a  manner 
like  unto  that  employed  on  the  Epistle  side.  Having 
arrived  at  the  Gospel  comer,  he  lowers  the  censer 
alongside  that  end  of  the  altar,  and  with  a  semi-circular 
upward  swing  of  the  censer  censes  the  lower  part  of 
that  end  of  the  altar,  and  then  in  like  manner  the  upper 
part;  then  elevating  the  censer,  and  turning  himself  a 
little  towards  the  midst  of  the  altar,  he  advances  toward 
the  midst  and  as  he  proceeds  he  censes  the  mensa  on 
the  Gospel  side  with  three  semi-circular  swings  at  equal 
distances,  and  moving  the  censer  towards  the  midst ; 
and  yet  in  thus  moving  along  the  Gospel  side,  he  does 
not  advance  quite  up  to  the  midst  of  the  altar. 

Having  thus  censed  the  mensa,  the  Celebrant  turns 
himself  so  as  to  face  directly  towards  the  altar,  and 
then  withdrawing  slightly  from  the  front  of  the 
altar  and  lowering  the  censer,  he  censes  the  front  of 
the  Gospel  side  of  the  altar  with  three  semi- 
circular upward  swings  at  equal  distances,  leading  the 

"  That  is,  the  plane  of  the  mensa  near  the  front  edge,  the  back 
part  having  been  censed  when  the  censer  was  led  towards  the 
candlesticks.     Cf.  De  Herdt,  Praxis  Fontif.,  torn.,  i.,   180-5. 


24  CERKMONIES   OF   HIGH    MASS. 

censer  in  each  case  towards  the  midst  of  the  altar. 
Then  arrived  at  the  midst,  the  Celebrant  and  his 
ministers  face  the  cross,  and  make  the  proper  act  of 
reverence ;  after  which  the  Celebrant  proceeds  to 
cense  the  front  of  the  Epistle  side  of  the  altar,  turning 
himself  a  little  towards  the  Epistle  end,  moving  as 
before,  and  making  three  semi-circular  upward 
swings,  at  equal  distances,  and  leading  the  censer 
towards  the  Epistle  end  of  the  altar. 

If  among  or  in  front  of  the  candlesticks  upon  the 
altar  there  are  reliquaries  containing  relics  of  the 
Saints,  the  Celebrant,  immediately  after  he  has  censed 
and  bowed  to  the  altar  cross,  will  (without  moving 
from  the  midst  of  the  altar  and  without  any  inclina- 
tion) cense  the  relics  upon  the  Gospel  side,  and  then 
those  upon  the  Epistle  side,  leading  the  censer  on  each 
side  twice  only,  be  the  reliquaries  fewer  or  more  in 
number.f 

Throughout  this  censing  of  the  altar  at  the  time 
of  the  Introit,  the  Celebrant  says  nothing. 

Having  arrived  at  the  Epistle  end  of  the  altar  and 
finished  censing  the  altar,  the  Celebrant  turns 
himself  so  as  to  have  his  left  side  towards  the  altar, 
and  then  with  both  hands  he  gives  the  censer  into  the 
hands  of  the  Deacon. 

7.  The  First  Censing  of  the  Celebrant. 

The  Deacon  immediately  goes  down  to  the 
step  below  the  foot-pace  at  the  Epistle  end  of  the 
altar;  and  there  turning  towards  and  facing  the  Cele- 
brant, he  places  both  of  his  hands  beneath  the  right 

tVide  Merati,  Observ.  xxvii  in  Gav.,  pt.  ii.,  tit.  iv.,  et  Quarti,  pt. 
ji.,  tit.   iv.,   Rub.  5. 


CKREMONIRS  OF   HIGH    MASS.  25 

hand  of  the  Celebrant,  as  if  to  raise  it  a  Httle,  and 
kisses  the  back  of  the  Celebrant's  hand ;  then  with  his 
own  right  hand  he  takes  the  chains  near  the  censer, 
and  with  his  left  hand  the  top  of  the  chains,  which  also 
he  kisses.  Then  turning  by  his  right  (so  as  not  to  turn 
his  back  directly  upon  the  altar)  he  goes  down  to  the 
floor  of  the  sanctuary,  where  turning  back  again 
by  his  right  he  faces  the  Celebrant,  bows  pro- 
foundly to  him;  and  holding  the  top  of  the 
chains  near  his  breast,  he  censes  him  with 
three  swings  of  the  censer,^*  after  which  he  again 
bows  profoundly  to  the  Celebrant;  and  then  turning 
himself  a  little  towards  the  censer-bearer  he  returns  the 
censer  to  him.^^  The  Celebrant  does  not  bow  to  the 
Deacon  either  before  or  after  being  censed.* 

When  the  Celebrant  returns  the  censer  to  the 
Deacon,  as  directed  above,  the  Sub-Deacon,  turning 
himself  by  his  right  and  facing  south,  goes  by  the 
Celebrant  and  Deacon  on  the  foot-pace  down  the 
steps  at  the  Epistle  end  of  the  altar,  to  the  floor  of  the 

12  The  manner  of  censing  the  Blessed  Sacrament,  the  altar  cross, 
reliquaries,  the  Book  of  the  Gospels  and  persons  in  holy  order,  is  as  fol- 
lows: The  top  of  the  censer-chains  is  held  in  the  left  hand,  which  is 
held  immovable  before  and  near  the  breast.  The  chains  of  the  censer 
are  grasped  near  the  cover  of  the  censer,  and  held  by  the  thumb,  index 
and  middle  finger  of  the  right  hand.  The  censer  is  held  up  before  the 
breast,  in  front  of  the  left  hand,  which  is  near  or  against  the  breast. 

To  make  a  single  swing  (or  "leading"),  the  censer  is  lifted  in  a  per- 
pendicular line  to  the  height  of  the  eyes,  then  led  (on  a  slightly  curved 
and  upward-tending  line)  a  little  out  and  away  from  the  person  censing, 
and  given  a  slight  impulsion  or  vibration,  towards  the  person  or  thing 
which  is  to  be  censed.  This  impulsion  or  vibration  is  at  once  repeated, 
and  then  the  censer  is  lowered  to  the  breast.  If  two  swings  are  required, 
all  that  is  ordered  above  is  repeated  after  a  brief  pause.  If  three  swings 
are  called  for,  the  action  is  repeated  thrice. 

In  censing  the  altar,  the  inferior  ministers,  the  choristers  (lay)  and  the 
people,  the  censer  is  led  out  and  upwards  from  before  the  breast,  without 
first  uplifting  it  to  the  height  of  the  eyes  and  without  giving  it  the  im- 
pulsions or  vibrations. 

(Cf.  De  Herdt,  Praxis  Ponttf.,  torn,  i.,  cap.  xxiii,  i8o,  et  Van  Der 
Stappen,  Sacra  Liturgia,  tom.  iii.,  pp.  386-389.) 

"  Merati,  Nov(B  Ohserv.  xxxi.,  in  Gav.,  Thes.  Sac.  Rit.,  pt.  ii...   tit.  iv. 

*Bauldry,   Man.   Sac.   Ccercm.,   pt.   ii.,  cap.    ix.,   art.   ii. 


26  CEREMONIES   OE   HIGH    MASS. 

sanctuary;  where  turning  himself  by  his  right  (so  as 
not  to  turn  his  back  upon  the  altar),  he  stands  at  the 
left  of  the  Deacon  facing  the  Celebrant;  to  whom  he 
bows  profoundly,  at  the  same  time  with  the  Deacon, 
before  and  after  the  act  of  censing.  If  the  foot- 
pace be  too  narrow  to  allow  the  Sub-Deacon  to  go 
down  the  steps  at  the  Epistle  end  of  the  altar  in  the 
manner  directed  above,  he  will  go  directly  down  the 
steps  in  front  of  the  Epistle  side  of  the  altar  to  the 
floor ;  then,  turning  by  his  right,  go  on  the  floor  of  the 
sanctuary  to  his  place  at  the  left  of  the  Deacon. 

When  the  Deacon  and  Sub-Deacon  bow  to  the 
Celebrant,  the  Master  of  Ceremonies  and  the  censer- 
bearer  will  also  bow  in  like  manner;^*  and  will  stand, 
having  their  hands  joined,  the  censer-bearer  on  a  line 
with  and  at  the  right  hand  of  the  Deacon,  the  Master 
of  Ceremonies  at  the  right  of  the  censer-bearer;  or, 
if  more  convenient,  the  censer-bearer  will  stand  back 
of  and  a  little  to  the  right  of  the  Deacon,  and  the 
Master  of  Ceremonies  will  stand  back  of  and  a  little 
to  the  left  of  the  Sub-Deacon.  In  the  former  case 
the  boat-bearer  will  stand  behind  the  censer-bearer; 
in  the  latter  he  will  stand  at  his  left  hand. 

The  censer-bearer,  receiving  the  censer,  which  the 
Deacon  presents  to  him  with  both  hands,  takes 
the  top  of  the  chains  (or  ring  therein,  if  the  cap  of  the 
chains  be  held  in  the  hand  of  the  Deacon)  with  his 
right  hand,  and  the  chains  near  the  censer  with  his 
left  hand;  then  he  bows  to  the  Celebrant,  lowers  the 
censer,  puts  the  top  of  the  chains  into  his  left  hand, 
grasps  the  chains  near  the  censer  cover  with  his  right 
hand,  places  his  left  hand  near  his  breast,  holds  his 

**  I,e   Vavasseur,    Ceremonial,    pt.    vi.,   sec.    i.,   ch.    i.,    art.    iii. 


CEREMONIKS  OF    HIGH    MASS.  27 

right  hand  in  front  of  his  left,  and  accompanied  by 
the  boat-bearer,  goes  to  the  sacristy,  where  he  prepares 
the  censer  for  the  offering  of  incense  at  the  Gospel. 

The  Deacon,  after  he  has  given  the  censer  into  the 
hands  of  the  censer-bearer,  goes  directly  up  to  his 
step,  and  then  along  that  step  until  he  is  behind  and 
somewhat  to  the  right  of  the  Celebrant ;  where,  having 
his  hands  joined  before  his  breast,  he  stands  facing 
the  altar.  The  Sub-Deacon,  at  the  same  time,  goes 
along  the  floor  of  the  sanctuary  until  he  is  behind  and 
somewhat  to  the  right  of  the  Deacon ;  where  he 
stands  facing  the  altar,' '^  having  his  hands  joined 
before    his    breast. 

While  the  sacred  ministers  go  to  their  places,  after 
the  censing,  the  Master  of  Ceremonies  ascends  the 
steps  at  the  Epistle  end  of  the  altar,  and  facing  the 
Celebrant,  stands  near  the  book,'®  on  the  step  next  to 
the  foot-pace.  He  will  point  out  to  the  Celebrant 
with  his  right  hand  the  Lord's  Prayer  at  the  beginning 
of  the  Mass.  So,  also,  whenever  during  the  Mass,  he 
is  assisting  the  Celebrant  at  the  book,  he  will  point  out 
what  the  Celebrant  is  to  sing  or  read,  and  will  turn  the 
leaves  of  the  Mass-book. ij: 

^^  "Celebrans  post  incensationem  altaris  stans  in  cornu  Epistolas  habens 
in  secundo  gradu  Diaconum  a  dextris,  et  subdiaconum  in  piano  a  dextris 
Diaconi,  etc."     (Bauldry,  Alan.  Sac.  Ccerem.,  pt.  iii.,  cap.  xi.,  art.  v.) 

"  Pres  du  livre."  Le  Vavasseur,  Ceremonial,  pt.  vi.,  sec.  i.,  ch.  i., 
art.  iii.  Bauldry,  Man.  Sac.  Ccerem.,  pt.  i.,  ch.  i.  xxiii,  directs  him  to 
stand,    "prope   angulum    posteriorem    altaris    versus    ipsuni    celebrantem." 

t  The  above  direction  is  intended  only  for  a  Master  of  Ceremonies  who 
is  in  holy  order.  If  a  lay  acolyte  act  as  Master  of  Ceremonies,  he  will 
remain  standing  on  the  sanctuary  floor  near  the  credence,  facing  the 
altar,  and  have  his  hands  joined  before  bis  breast. 


28  CEREMONIUS   OF   HIGH    MASS. 


CHAPTER  III. 

From  the  Lord's  Prayer  to  the  Oeeertory. 

I.  The  Lord's  Prayer  and  the  Collect  for  Purity. 

The  Celebrant  having  been  censed  by  the  Deacon, 
turns  by  his  left  to  the  altar,  where  facing  the  open 
book  (the  sacred  ministers  standing  behind  him,  as 
directed  above),  he  makes  the  sign  of  the  cross  from 
the  forehead  to  the  breast,  but  over  the  book  if  it  be 
a  Mass  of  Requiem  ;*  and  then  says  the  Lord's  Prayer 
and  the  Collect  for  Purity,  as  directed  at  Low  Mass. 

2.  The  Decalogue. 

If  the  Decalogue  is  to  be  said,  the  Celebrant  with 
his  hands  joined  turns  by  his  left  to  the  people;  and 
standing  with  his  back  to  the  book,  he  rehearses  dis- 
tinctly the  Ten  Commandments.  The  choir  sing  the 
responses,  "Lord  have  mercy  upon  us,  and  incline," 
etc.  After  the  last  Commandment,  the  Celebrant  turns 
again  by  his  left  to  the  altar. 

3.  The  Kyrie  eleison. 

If  the  Decalogue  be  not  said,  then  immediately  after 
the  Collect  for  Purity,  the  Celebrant  without  changing 
his  position,  says,  with  hands  joined,  "Hear  what  our," 
etc.,  as  directed  before  at  Low  Mass.  After  which  the 
choir  begin  to  sing  the  Kyrie ;  and  the  Celebrant,  with- 
out in  any  way  changing  his  position,  says  the  Kyrie, 

*  Except  in  this  instance,  all  mention  of  the  special  ceremonial  for  a 
Mass  of  Requiem  is  omitted  here,  and  given  in  a  separate  chapter  under 
its  own  title. 


CEREMONIES  OE   HIGH    MASS.  29 

alternately  with  the  sacred  ministers,  in  a  low  voice, 
each  versicle  being  said  thrice. 

If  the  Kyrie  sung  by  the  choir  be  very  long,  the 
Celebrant  and  the  sacred  ministers  having  said  the 
Kyric  privately,  may  go  and  sit  down  in  the  sedilia. 
They  return  to  the  altar  in  time  to  begin  the  Collect 
as  soon  as  the  Kyric  is  ended.  In  departing  from  the 
altar  and  returning  to  it,  they  will  observe  the  direc- 
tions given  on  pages  56  and  58.* 

4.  The  Collect. 

When  the  choir  have  sung  the  Kyrie,  the  Celebrant 
standing  as  before,  turns  himself  somewhat  towards 
the  cross,  without  moving  his  feet,  and  says  in  a  low 
voice,  "Let  us  pray,"  at  the  same  time  disjoining  and 
at  once  joining  his  hands,  and  slightly  bowing  his  head 
to  the  cross.  Then  facing  the  book,  he  extends  and 
raises  his  hands,  as  at  Low  Mass,  and  singsf  the  Col- 
lect for  the  day. 

The  Kyrie  ended,  the  sacred  ministers  turn  by  their 
left,  so  as  to  face  towards  the  Gospel  side  of  the  sanc- 
tuary, and  advance  in  that  direction  until  they 
come  directly  behind  the  Celebrant,  when  they 
turn  towards  the  altar  and  stand  facing  the 
altar  and  on  a  line  with  the  Celebrant  while  he  sings 
the  Collect  or  Collects,^  to  which  they  do  not  make 

*  Before  leaving  the  altar,  the  Celebrant  and  his  sacred  ministers, 
standing  where  they  said  the  Kyric.  bow  profoundly  towards  the  altar 
cross,  and  then  turn  and  go  directly  to  the  sedilia. 

Cf.  Bauldry,  Man.  .Sac.  Ccerem.,  pt.  iii.,  cap.  xi.,  art.  5. 
t  See  Appendix  No.  9. 

*  If  more  than  one  Collect  be  used,  the  words  "Let  us  pray"  are 
to  be  said  before  the  first  and  second  only.  Merati,  Nova  Obsen'., 
in   Gavantum,   Thes.  Sac.   Rjt.,   pt.   ii.,   tit.   v.,  x. 

When  any  of  the  greater  festivals  coincide  with  a  feria  in  Advent  or 
Lent,  an  Ember-day  or  Rogation-Monday,  the  Collect  or  prayer  for  such 
feria  should  be  said  immediately  after  the  Collect  for  the  nay.  Otherwise, 
on  such  festivals,  viz.:  those  mentioned  on  page  x  in  tlie  Prayer-Book, 
the  collect  for  the  day  only  should  be  used;  except  that  there  may  be  a 
commemoration  of  a  festival  which  has  an  octave  (as,  for  example,  on  St. 


30  TERKMONIES   OF    HIGH    MASS. 

the  response  "Amen,"  since  it  is  sung  by  the  choir. ^ 
Whenever  the  Celebrant  in  singing  the  Collect  pro- 
nounces the  Sacred  Name,  or  any  name  at  the  utter- 
ance of  which  he  inclines  his  head,  the  sacred  min- 
isters ought  to  incline  their  heads  in  the  same 
manner.^ 

5.  The  B  pis  tie. 

Towards  the  end  of  the  Collect,*  the  Master  of 
Ceremonies  bows  profoundly  to  the  altar  cross,^  turns 
by  his  right,  goes  down  the  steps  at  the  Epistle  end 
of  the  altar,  to  the  floor,  and  then  to  the  credence, 
where  he  takes  up  the  book,  from  which  the  Epistle 
is  to  be  read,  with  both  hands,  the  edge  of  the  book  in 
his  right  hand,  and  holding  it  as  high  as  and  near  his 
breast,  he  carries  it  to  the  Sub-Deacon.  Approaching 
the  Sub-Deacon  at  his  right,  he  bows  to  him ;  delivers 
the  book  to  him  with  both  hands ;  bows  again,  having 
his  hands  joined ;  and  then  passes  to  the  left  of  the 
Sub-Deacon.  The  Sub-Deacon,  bowing,  receives  the 
book  with  both  hands,  taking  it  at  the  lower  corners, 
the  edge  in  his  left  hand ;  then  holding  the  book  near 
or  upon  his  breast  he  bows  again,  and  turns  by  his 
left  and  goes  with  the  Master  of  Ceremonies  on  his 
left  to  the  midst,  where  both  turn  towards  the  altar 
and  genuflect  (or  bow  profoundly  if  the  Blessed  Sac- 
rament be  not  in  the  tabernacle)  ;  they  then  return  at 

Stephen's  Day,  when  the  Collect  for  the  festival  of  the  Nativity  of  our 
Lord  is  said  after  the  Collect  for  the  day),  and  of  the  faithful  departed, 
the  prayer  for  whom  should  always  come  last  in  the  order  of  the  com- 
memorations. 

^  Cf.   Bauldry,   Man.   Sac.   Ccrreni.,   pt.   i.,  cap.  xii.,  art.   i.,  sec.   xxiv. 
"  Merati,  Nova  Observ.  xx.,  in  Gav.,   Thes.  Sac.  Rit.,  pt.  ii.,  tit.  v. 

*  If  more  than  one  Collect  be  sung,  then  the  Master  of  Ceremonies 
goes  to  the  credence  at  the  commencement  of  the  last  Collect.  L,e 
Vavasseur,  Ceremonial,  pt.   vi.,   sec.   i.,   ch.    i.,   art.    iii. 

*  Merati,  Noftr  Observ.  xvi.,  in  Gav.,  Thes.  Sac.  Rit.,  pt.  ii.,  tit.  vi. 


CEREMONIES   OF    HIGH    MASS.  31 

once  to  the  Epistle  side  on  the  floor  of  the  sanctuary, 
where  both  facing  the  ahar,  the  Sub-Deacon  opens  the 
book,  the  Master  of  Ceremonies  points  out  the  Epistle, 
and  the  Sub-Deacon,  in  a  clear  sonorous  voice, 
announces  the  Epistle.* 

But  if  it  be  a  greater  feast,  two  acolytes,  having 
bowed  or  genuflected  with  the  Sub-Deacon  before  the 
altar,  precede  him  and  the  Master  of  Ceremonies  to 
the  entrance  of  the  choir  (in  lieu  of  the  ambo),  where 
they  stand  on  either  side  and  a  little  behind  him  as 
he  (facing  the  altar)  sings  the  Epistle. 

When  the  Sub-Deacon  announces  the  Epistle,  the 
Deacon  goes  along  his  step  to  the  Epistle  corner  of 
the  altar.  Standing  at  the  right  of  and  facing  the 
Celebrant,  he  points  out  to  him  the  Epistle,  and,  if 
need  be,  turns  the  leaves  of  the  Mass-book.  His 
hands  are  folded®  when  not  in  action. 

The  Deacon  continues  to  stand  thus,  alongside  and 
facing  the  Celebrant,  until  the  Sub-Deacon  has  fin- 
ished singing  the  Epistle. 

The  Celebrant,  meanwhile,  announces  and  reads  the 
Epistle,  in  a  low  voice,  as  directed  at  Low  Mass.  At 
the  end  he  says,  "Here  endeth  the  Epistle,"  and  the 
Deacon  makes  response,  in  a  low  voice,  saying, 
"Thanks  be  to  God."  While  the  Celebrant  is  reading 
the  Epistle,  the  Deacon  makes,  simultaneously  with 
him,  all  the  prescribed  inclinations  and  genuflections, 
not  heeding  what  is  said  or  done  by  the  Sub-Deacon. 

•If  any  clergy  assist  in  the  choir,  the  Sub-Deacon  and  the  Master 
of  Ceremonies  bow  to  them  after  the  act  of  reverence  towards  the 
altar. 

*  "Manibus  decenter  pectori  admotis,  non  junctis."  Merati  Noyce 
Obs.  xvii.,  in  Gav.,  pt.  ii.,  tit.  vi.  Cf.  Le  Vavasseur,  pt.  vi.,  sec.  ii.t 
ch.  ii. 


32  cerEmonie;s  o^  high  mass. 

But  when  the  Celebrant  has  finished  his  reading  the 
Deacon  makes  the  acts  of  reverence  with  the  Sub- 
Deacon.  During  the  singing  of  the  Epistle  by  the  Sub- 
Deacon,  the  clergy  in  the  choir,  the  choristers,  and 
the  people  are  seated. 

If  there  occur  in  the  Epistle  words  which  require 
the  Sub-Deacon  to  bow  or  to  genuflect  (as  directed  at 
Low  Mass),  the  act  of  reverence  is  made  by  him 
and  also  by  the  Master  of  Ceremonies  and  all  the  aco- 
lytes simultaneously,  towards  the  altar  cross. 

At  the  end  of  the  Epistle,  the  Sub-Deacon,  closing 
the  book,  says,  "Here  endeth  the  Epistle,"  to  which  the 
Master  of  Ceremonies  answers  in  a  low  voice, 
"Thanks  be  to  God."  Here  the  choir  may  sing  the 
anthem  called  the  Grail  with  its  Alleluias,  which  is 
sometimes  followed  by  the  Tract  or  the  Sequence.*  In 
the  meanwhile  the  Sub-Deacon  carries  the  book  in  the 
manner  directed  above,  and  with  the  Master  of  Cere- 
monies on  his  left  (the  acolytes  preceding,  if  they  were 
with  him)  goes  to  the  midst  of  the  altar  before  the 
lowest  step,  where  they  bow  or  genuflect  as  before ; 
then  the  acolytes  go  to  their  places,  and  the  Sub- 
Deacon  and  the  Master  of  Ceremonies,  in  the  same 
order,  go  on  the  floor  to  the  Epistle  end  of  the  altar, 
where  they  ascend  the  steps  and  kneel,  facing  toward 
the  Gospel  side  of  the  sanctuary.  The  Sub-Deacon 
kneels  upon  the  edge  of  the  foot-pace,  the  Master  of 
Ceremonies  kneeling'^  at  his  left  a  little  behind  him, 
i.  e.,  upon  the  second  step ;  or  if  the  foot-pace  be  suffi- 
ciently spacious  the  Master  of  Ceremonies  also  may 
kneel  upon  the  foot-pace,  a  little  behind  and  at  the  left 

*See    Appendix    No.    i. 

'  De   Herdt,   Praxis  Pontif.,   torn,    ji.,   cap.    ix.,    i8l. 


CERKMONIKS   OF   HIGH    MASS.  33 

of  the  Sub-Deacon.  The  Deacon  withdraws  a  little, 
to  his  right,  upon  the  second  step  at  the  Epistle  end 
of  the  altar,  to  allow  the  Sub-Deacon  to  kneel  upon 
the  foot-pace;  and  then  stands,  having  his  hands 
folded,  facing  the  Celebrant. 

The  Sub-Deacon,  kneeling  upon  the  foot-pace, 
inclines  the  book  towards  the  Celebrant,  holding  it, 
closed,  with  both  hands.  The  Celebrant  turning  him- 
self a  little  by  his  right,  lays  his  right  hand  extended, 
palm  downward,  upon  the  book,  and  the  Sub-Deacon 
inclines  his  head  and  kisses  the  Celebrant's  hand. 
Then  the  Celebrant  withdraws  and  raises  his  hand, 
and  makes  therewith  the  sign  of  the  cross  over  the 
Sub-Deacon,  saying  nothing. 

Immediately  after  the  blessing,  the  Sub-Deacon 
and  the  Master  of  Ceremonies  rise  and  go  down  the 
steps  at  the  Epistle  end  of  the  altar  to  the  floor; 
where  facing  each  other,  the  Sub-Deacon  gives  the 
book  to  the  Master  of  Ceremonies,  each  bowing  to  the 
other,  before  and  after.*  If  the  book  contains  only 
the  Epistles,  the  Master  of  Ceremonies  will  go  at  once 
to  the  credence  and  put  the  book  down  thereon.  If 
it  be  a  Mass-book,  wherein  also  are  the  Gospels,  he  may 
put  it  on  the  credence,  or  hold  it  until  he  gives  it  to  the 
Deacon. 

6.  The  Reading  of  the  Gospel  by  the  Celebrant. 

Having  returned  the  book  to  the  Master  of  Cere- 
monies, the  Sub-Deacon  turns  towards  the  altar, 
ascends  the  steps  to  the  foot-pace  at  the  Epistle  corner 
of  the  altar,  and  there  takes,  from  the  hands  of  the 
Deacon,"  the  Mass-book    with    its    desk  or  cushion ; 

•  Le  Vavasseur,   Ceremonial,   pt.   xii.,  ch.   v.,   art.    ii. 

•  Merati,  Nov<e  Observ.,  in  Gav.,  The^.  Sac.  Rit.,  pt.  ii.,  tit.   vi.,  xxi. 


34  CEREMONIES   Of    HIGH    MASS. 

he  bows  slightly,  before  and  after  taking  the  book, 
to  the  Deacon  (who  responds  with  similar  inclina- 
tions) ;  he  then  turns  by  his  left  and  goes  directly 
down  the  altar  steps  in  front  of  the  Epistle  side  of  the 
altar  to  the  floor;  then  he  turns  by  his  left  and  goes 
to  the  midst,  where  facing  the  altar  he  genuflects,  or 
bows  profoundly  if  the  Blessed  Sacrament  be  not  in 
the  tabernacle;  then  he  advances  on  the  floor  to  a 
point  opposite  the  Gospel  corner  of  the  altar ;  and 
then  turning  towards  the  altar,  he  ascends  the  steps 
and  advances  upon  the  foot-pace  to  the  altar  and  puts 
down  the  desk  or  cushion  with  the  book,  upon  the 
altar  at  the  Gospel  corner,  placing  it  obliquely,  so  that 
the  back  of  the  book  will  look  towards  the  northeast 
and  not  directly  towards  the  back  of  the  altar;  then 
withdrawing  and  joining  his  hands,  he  steps  down 
upon  the  second  step  at  the  Gospel  corner,  and  facing 
towards  the  Epistle  side  of  the  altar,  awaits  the  coming 
of  the  Celebrant. 

The  Celebrant,  having  blessed  the  Sub-Deacon, 
turns  back  again  by  his  right  towards  the  altar; 
then  facing  towards  the  Gospel  side  of  the  altar, 
and  having  his  hands  joined,  he  goes  to  the  midst; 
where  facing  the  altar,  he  says  in  a  low  voice  the 
prayer,  "Cleanse  my  heart,"  etc.,  and,  "Let  thy  bless- 
ing," etc.,  and  "The  Lord  be  in  my  heart,"  etc.,  as 
at  Low  Mass,  after  which  he  turns  by  his  left  and 
goes  to  the  book ;  standing  facing  the  book,  he  says  in 
a  low  voice  to  the  Sub-Deacon,  "The  Lord  be  with 
you."  The  Sub-Deacon  in  a  low  voice,  answers  "And 
with  thy  spirit ;"  then  with  his  right  hand  he  points  out 
the  Gospel  to  be  read.  The  Celebrant  announces  in  a 
low  voice  the  Gospel,  saying,  "The  Holy  Gospel,"  etc., 


CERKMONIICS   OF   HIGH    MASS.  35 

as  at  Low  Mass.  The  Sub-Deacon  makes  in  a  low 
voice  the  response,  "Glory  be  to  thee,  O  Lord,"  and 
continues  to  stand  as  before.  If  need  be  he  turns  the 
leaves  of  the  Mass-book  for  the  Celebrant,  and  bows  or 
genuflects  with  the  Celebrant.  At  the  end  of  the  Gospel, 
the  Sub-Deacon  makes  in  a  low  voice  the  response, 
"Praise  be  to  thee,  O  Christ."  The  Celebrant  does  not, 
at  this  time,  kiss  the  book,  nor  does  he  say,  "By  the 
Gospel  words,"  etc. ;  but  having  finished  reading  the 
Gospel,  he  turns  by  his  right  and  goes  almost  to  the 
midst,'"  and  there,  standing  between  the  Gospel  corner 
and  the  midst  of  the  altar  and  near  the  midst,  he  faces 
the  altar  and  awaits  the  time  for  blessing  the  incense. 
When  the  Celebrant  moves  towards  the  midst,  the 
Sub-Deacon  steps  upon  the  foot-pace,  takes  up  with 
both  hands  the  book  with  its  cushion  or  desk, 
carries  them  towards  the  midst,  and  puts  them  down 
upon  the  altar,  in  front  of  the  Celebrant,  placing  them 
obliquely  (as  at  the  Gospel  corner),  and  so  that  the 
desk  or  cushion  will  be  close  to  the  edge  of  the  corporal 
when  it  is  unfolded  upon  the  altar.  Then  after  joining 
his  hands  and  making  a  profound  bow  towards  the 
cross,  he  turns  by  his  right,  descends  the  steps  of  the 
altar  to  the  floor,  turns  by  his  right,  and  stands  between 
the  Gospel  corner  and  the  midst  of  the  altar,  facing  the 
altar.^- 

7.  The  Presentation  of  the  Book  of  the  Gospels  upon 
the  Altar. 
When  the  Celebrant  begins  to  read  the  Gospel,  the 
Master  of  Ceremonies  (who  since  receiving  the  book 

10  "pere  ad  medium  altaris."  Merati,  Novcr  Ohserv.  xxii.,  in  Gav., 
Thes.  Sac.  Rit.,  pt.  ii.,  tit.  vi. 

"  Merati  in  Gav.,  pt.  ii.,  tit.  vi.,  Ohserv.  xxii.  et  xxiv.  Bauldry,  Man. 
Sac.  C(srem.,  pt.  iii.,  tit.  xiii.,  cap.  xi.,  art.  v.,  xvii. 


36  CEREMONIES  OE   HIGH    MASS. 

from  the  Sub-Deacon  has  remained  on  the  floor  of  the 
sanctuary  at  the  Epistle  end  of  the  altar,  facing  towards 
the  Celebrant)  takes  up  from  the  credence  the  Book 
of  the  Gospels,  or  the  Mass-book  from  which  the 
Gospel  is  to  be  sung  (if  he  laid  it  down),  with  both 
hands,  the  back  of  the  book  in  his  left  hand,  the 
edges  of  the  closed  covers  of  the  book  in  his  right 
hand,  and  holds  it  as  high  as  his  breast ;  then  he  goes 
and  bows  to  the  Deacon  (who  has  continued  standing 
on  the  second  step  at  the  Epistle  corner  of  the  altar). 
The  Deacon  immediately  turns  by  his  left  and  goes 
directly  down  the  steps  at  the  Epistle  end  of  the 
altar ;  and  there  on  the  floor  of  the  sanctuary  he 
receives  from  the  Master  of  Ceremonies  (with  the 
accustomed  mutual  inclinations  before  and  after)  the 
book  from  which  the  Gospel  is  to  be  sung.  Holding 
the  book  before  his  breast  with  both  hands  by  its  lower 
sides  or  corners,  the  edge  being  in  his  left  hand,  the 
Deacon  turns  and  goes  alone  on  the  floor  of  the  sanc- 
tuary to  the  midst  before  the  lowest  altar  step ;  turns 
towards  the  altar,  and  bows  profoundly  (or  genuflects 
if  the  Blessed  Sacrament  be  in  the  tabernacle).  Then, 
standing  erect,  he  ascends  the  altar  steps,  and  lays 
down  the  closed  book  with  its  edges  turned  towards 
the  Gospel  side,  in  the  midst  of,  or  a  little  towards  the 
Epistle  side  of,  the  altar.  This  done,  he  steps  back  a 
little  from  the  altar  and  stands  upon  the  foot-pace, 
facing  the  altar,  having  his  hands  joined,  and  awaits 
the  blessing  of  the  incense.  After  giving  the  book  to 
the  Deacon,  the  Master  of  Ceremonies  either  remains 
standing  on  the  floor  at  the  Epistle  end  of  the  altar, 
facing  towards  the  Celebrant,  or  he  may  go  to  the 
sacristy  and  escort  the  censer-bearer  to  the  altar. 


CKREMONIl'S  OF   HIGH    MASS.  37 

8.  The  Blessing  of  Incense  before  the  Gospel. 

When  the  Celebrant  begins  to  read  the  Gospel,  the 
censer-bearer  should  have  the  censer  in  readiness,  and 
before  the  Celebrant  has  finished  reading  the  Gospel, 
he  should  come,  accompanied  by  the  boat-bearer  (and 
also,  it  may  be,  by  the  Master  of  Ceremonies),  into  the 
sanctuary  to  the  floor  at  the  Epistle  end  of  the  altar. 

When  the  Celebrant  stands  ready  to  bless  the 
incense,  the  Master  of  Ceremonies,  the  censer-bearer 
and  the  boat-bearer  ascend  the  steps  at  the  Epistle  end 
of  the  altar  and  approach  the  Celebrant  for  the  bless- 
ing of  the  incense,  they  and  all  others  (except  the  Sub- 
Deacon,  who  meanwhile  stands  in  his  place  on  the 
floor,  as  directed  above)  observing  all  the  ceremonies 
prescribed  for  the  blessing  of  the  incense  at  the 
Tntroit.* 

When  the  incense  has  been  blessed,  the  censer- 
bearer  lowers  and  closes  the  censer,  makes  the  due  act 
of  reverence  towards  the  altar  cross ;  and  accompanied 
by  the  Master  of  Ceremonies,  and  followed  by  the 
boat-bearer  (both  of  whom  have  made  reverence 
towards  the  cross  at  the  same  time  and  in  the  same 
manner  as  the  censer-bearer),  he  turns  and  goes  back 
to  the  floor  of  the  sancutary  at  the  Epistle  end  of  the 
altar.  The  boat-bearer  remains  standing  near  the 
credence  until  after  the  Gospel  has  been  sung,  and  the 
Celebrant  has  been  censed,  when  he  rejoins  the  censer- 
bearer  in  the  midst  before  the  altar,  and  goes  with  him 
to  the  sacristy. 

*For  the  censing  at  the  Gospel  and  apain  at  the  Offertory,  the  censer- 
bearer  should  take  care  to  make  ample  provision  of  bvirning  coals  in  the 
censer  (for  more  are  needed  than  at  the  Introit) ;  and  the  Celebrant 
should  at  these  times  sprinkle  a  larger  quantity  of  incense  upon  the 
coals  than  he  did  at  the  Introit,  in  order  that  neither  fire  nor  smoke  of 
the  incense  may  fail   during  the  ceremonies. 


38  CEREMONIES   OF    HIGH    MASS. 

9.  The  Blessing  of  the  Deacon. 

The  Deacon,  immediately  after  he  has  returned  the 
incense-boat  to  the  Master  of  Ceremonies,  descends  to 
the  step  next  to  the  foot-pace,  faces  the  altar  and 
kneels  upon  the  foot-pace,  having  his  hands  joined ; 
then  bowing  profoundly,  he  says  in  a  low  voice  the 
prayer,  "Cleanse  my  heart,"  etc.  After  which  he 
stands  up,  advances  to  the  altar,  takes  up  with  both 
hands  the  book,  and  again  kneeling  upon  the  foot- 
pace in  the  midst,  and  bowing  towards  the  Celebrant 
(who  remains  standing  as  he  did  before  the  blessing  of 
the  incense)  asks  of  him  a  blessing,  saying  in  a  low 
voice, 

O IR,  give  me  thy  blessing."  ^^ 

Then  the  Celebrant,  having  his  hands  joined,  turns 
himself  a  little  towards  the  Deacon  and  says,  in  a  low 
voice, 

THE  Lord  be  in  thy  heart  and  on  tliy  lips,  that  thou 
mayest     worthily     and     rightly     proclaim     his 
Gospel. 

Then  placing  his  left  hand  below  his  breast 
and  extending  his  right  hand,  the  Celebrant  makes  the 
sign  of  the  cross  over  the  Deacon,  saying  in  a  low 

^2  "Jube  domne  (non  Domine)  benedicere.  Diaconus  debet  dicere  jube 
domne  quia  alloquitur  ipsum  Celebrantem,  non  vero  Deum,  sicut  alloquitur 
sacerdos,  qui  ideo  debet  dicere  jube  Domine,  non  vero  domne."  (Merati, 
in    Gav.,    pt.    ii.,    tit.    vi.,    Obserz'.    xxvii.) 

(Diaconus)  "humilians  se  ad  sacerdotem  stantem  coram  altare  versa 
facie  ad  meridiein  ita  dicens  sine  nota.  Jube  Domine  benedicere. 
Sacerdos  respondens,  Dominus  sit  in  corde  et  in  ore  iuo  ad  pronun- 
ciandum  sanctum  evangelium  dei  in  nomine  patris  et  filii  et  spiritus 
sancti.    Amen."      (Frere,   Cust.  Sarum,  p.  73.) 

"Sub-diaconus  post  finem  lectionis,  Diaconus  e  contra  ante  principium 
evangelii  ad  sacerdotem  accedit  accepturus  benedictionem;  quia  Lex 
per  epistolam  significata  finem  accepit  in  Christo;  evangelium  vero 
originem  sumpsit  ad  eodem  Christo."  (Quartus,  Com.  Rub.  Mis.,  pt. 
ii.,  tit.  vi.,  4.) 


CIvREMONIliS   OF    HIGH    MASS.  39 

voice,  In  the  Name  of  the  Father  and  of  the  Son  and 
of  the  Holy  Ghost.     Amen. 

Immediately  after  pronouncing  the  blessing,  the 
Celebrant  extends  his  right  hand,  palm  downward, 
upon  the  book,  which  the  Deacon  elevates  a  little  and 
inclines  towards  him,  and  the  Deacon  at  once  kisses  the 
Celebrant's  hand. 

The  Deacon  then  rises,  bows  to  the  Celebrant,  turns 
by  his  left  a  little  towards  the  Epistle  side  of  the  altar, 
so  as  not  to  turn  his  back  upon  the  cross,  and  goes 
directly  down  the  altar  steps  to  the  sanctuary  floor, 
where  he  turns  towards  the  altar,  and  holding  the  book, 
closed,  before  his  breast,  with  both  hands,  he  stands 
facing  the  midst  of  the  altar. 

The  Celebrant,  immediately  after  the  Deacon  kisses 
his  hand  and  withdraws  the  book,  joms  his  hands, 
moves  to  the  midst  of  the  altar,  makes  a  profound  bow 
towards  the  altar  cross ;  then  turning  himself  towards 
the  Epistle  side,  he  goes  along  the  foot-pace  to  the 
Epistle  corner  of  the  altar,  where  he  turns  and  faces  the 
altar,  and  stands  in  that  position  until  the  Deacon  is 
about  to  announce  the  Gospel. 

10.  The  Procession  of  the  Gospel. 

While  the  Celebrant  is  blessing  the  Deacon,  or 
shortly  thereafter,  the  Master  of  Ceremonies  directs  by 
a  sign  the  candle-bearers^^  at  the  credence  to  take  up 

^' In  the  ancient  ceremonials,  the  Roman  Ordines,  Nos.  i,  2,  3,  5  and 
6,  lights  are  ordered  to  he  borne  and  incense  burnt  at  the  reading  of 
the  Gospel:  "Et  procedunt  ante  ipsum  (Diaconus)  duo  sub-diaconi  cum 
duo  thuribulis,  sive  uno,  levantes  thymianterium  de  manu  sub-diaconi 
sequentis,  mittentes  incensum,  et  duo  acolythi  portantes  duo  cero-stata." 
(Migne,  Vol.  78,  Ordo  ii.,  p.  971.) 

"Acolytes,  in  Greek,  are  called  Ceroferarii  in  L,atin,  from  their 
carrying  wax  candles  when  the  Gospel  is  to  be  read,  or  the  sacrifice  to 
be  offered.  For  then  lights  arc  kindled  by  them,  and  borne,  not  to 
drive  away  darkness,  as  the  sun  is  shining,  but  for  a  sign  of  joy,  that 
under   the   form   of   material    light   may   be   represented   that   Light,    of 


40  CICREMONIES  01>'   HIGH    MASS. 

their  candlesticks  and  to  follow  the  censer-bearer. 
Then  at  once  (the  Master  of  Ceremonies  leading,  the 
censer-bearer  and  the  candle-bearers  following,  or,  if 
space  will  permit,  walking  on  either  side  of  him)  all 
go  by  the  floor  of  the  sanctuary  to  the  midst  before  the 
altar;  where,  without  making  any  bow  or  genuflection 
at  this  time,  they  stand  facing  the  altar  in  this  order : 
The  Master  of  Ceremonies  at  the  left  of  the  Sub- 
Deacon  ;  the  second  candle-bearer  at  the  left  of  the 
Master  of  Ceremonies ;  the  censer-bearer  at  the  right 
of  the  Deacon  ;  the  first  candle-bearer  at  the  right  of  the 
censer-bearer ;  all  being  on  a  line  parallel  with  and 
immediately  before  the  lowest  step  of  the  altar.  If 
space  be  lacking  for  the  above  order,  they  may  take 
either  of  the  following  positions : 

(ii)   M.  of  C,  Sub-Dea.  Deacon. 

2d  C.-br.  Cen.-br.  1st  C.-br. 

(iii)  Sub-Deacon.  Deacon. 

M.  of  Cerem.  Cen.-br. 

2d  Can.-br.  ist  Can.-br. 

Thus  standing  before  the  altar,  all  bow  profoundly; 
or  if  the  Blessed  Sacrament  be  in  the  tabernacle,  all 
genuflect,  the  Deacon  and  Sub-Deacon  upon  the  low- 
est step  of  the  altar,  the  others  upon  the  floor.  Then, 
standing  erect,  all  go  in  the  following  order  to  the 
place  where  the  Gospel  is  to  be  sung.*     The  Master 

which  it  is  read  in  the  Gospel,  'This  is  the  true  Light.'  "  (S.  Isidore, 
Bp.  of  Seville,  A.  D.  636.  EtymoL,  L,ib.  vii.,  c.  xii.,  sec.  29,  30, 
torn,  iii.) 

"Duae  candelse  evangelium  praecedunt,  quia  lex  et  prophetae  prxces- 
serunt  qui  evangelium  praedicaverunt.  Duo  candelabra  quae  prae 
feruntur  sunt  duo  prascepta  charitatis  quae  per  evangelium  instruuntur. 
Duo  acolyti  qui  ea  portant,  sunt  Moyses  et  Helias,  inter  quos  Dominus 
ut  sol  in  monte  fulgebat."     {Gemma  Animce,  c.  xv.) 

*On  ordinary  Sundays  and  on  ferias,  the  place  where  the  Deacon  sings 
the  Gospel  is  at  a  little  distance  from  the  lowest  step  of  the  altar  and 
opposite  the  Gospel  corner  of  the  altar.     On  such  occasions,  commonly. 


CEREMONIES  OF   HIGH    MASS.  4I 

of  Ceremonies,  having  his  hands  joined,  leads  the 
procession ;  after  him  the  censer-bearer  walks,  carrying 
the  censer  as  at  the  first  approach  to  the  altar,  and 
gently  swinging  the  censer ;  the  candle-bearers,  carry- 
ing their  candlesticks  in  the  usual  manner,  follow  the 
censer-bearer,  the  second  on  the  right  hand  of  the  first. 
Then  comes  the  Sub-Deacon,  and  last  of  all  the 
Deacon ;  or  the  Sub-Deacon  may  walk  with  the  Deacon 
at  his  left.  In  this  order  they  proceed  to  the  place  for 
singing  the  Gospel,  which  on  ordinary  occasions  is  the 
Gospel  side  of  the  sanctuary  below  the  lowest  step,  or 
on  the  presbytery.  On  the  greater  feasts,  the  place  of 
the  Gospel  is  just  within  and  a  little  north  of  the  midst 
of  the  entrance  to  the  choir,  in  lieu  of  the  ambo. 

Having  arrived  at  the  place  appointed  for  singing 
the  Gospel,  the  Master  of  Ceremonies  turns  aside  to 
his  right,  so  as  to  allow  the  candle-bearers  and  Sub- 
Deacon  to  pass  by  him,  and  then  faces  towards  the 
censer-bearer.  The  latter  on  his  arrival  turns  to  his 
left,  faces  the  Master  of  Ceremonies,  and  stands, 
gently  moving  the  censer  in  order  that  the  fire  may 
not  die  out.  The  candle-bearers  pass  on  between  the 
Master  of  Ceremonies  and  censer-bearer  and  go  a  pace 
or  two  beyond  ;  then  they  turn  about,  separating  a  little 
as  they  turn,  so  as  to  allow  the  Sub-Deacon  to  stand 
between  them  and  on  a  line  with  them.     The  second 

the  lack  of  space  and  the  shortness  of  the  distance  to  be  traversed  will 
not  permit  of  the  formal  procession  for  which  directions  are  here  given. 
In  such  cases,  after  the  common  act  of  reverence,  the  Master  of  Cere- 
monies will  turn  by  his  right  so  as  to  have  his  side  (not  his  back)  to  the 
altar:  The  censer-bearer  will  turn  and  go  to  his  place  at  the  left  of 
where  the  Deacon  will  stand:  The  candle-bearers  go  a  little  beyond  the 
Master  of  Ceremonies,  then  turn  and  face  southward:  The  Sub-deacon 
turns  by  his  left  and  advances  to  the  point  between  the  candle-bearers, 
where  he  turns  again  by  his  left,  faces  the  Deacon  and  receives  the 
book:  The  Deacon,  turning  by  his  left,  follows  the  Sub-deacon,  stands 
in  his  place,  with  the  Master  of  Ceremonies  on  his  right  and  the  censer- 
bearer  on  his  left,  botli  a  little  behind  him,  and  sings  the  Gospel.  iCf. 
Merati,   et   Van    Der    Stappen,   in  loco.) 


42  CER12MONIES   OF    HIGH    MASS. 

candle-bearer  faces  towards  the  Master  of  Ceremonies, 
and  the  first  towards  the  censer-bearer.  The  Sub- 
Deacon  passes  on  until  he  conies  to  the  place  where  the 
candle-bearers  are;  and  then  turning  himself  (by  his 
right)  so  as  to  face  towards  the  south,  he  stands 
between  the  candle-bearers,  and  on  a  line  with  them. 
The  Deacon,  coming  to  the  Sub-Deacon  and  facing 
towards  the  north,  gives  the  Sub-Deacon  the  book  open 
at  the  Gospel  for  the  day.  The  Sub-Deacon  takes  the 
book  with  both  hands^*  and  holds  it,  open  towards  the 
Deacon,  at  such  height  as  may  enable  the  Deacon  con- 
veniently to  sing  the  Gospel. ^^ 

If  the  choir  sing  Gradual,  Tract  or  Sequence 
they  should  so  measure  their  song  that  it  will  not  end 
before  the  Deacon  stands  ready  to  announce  the 
Gospel. 

II.  The  Singing  of  tlie  Gospel  by  the  Deacon. 
The  Deacon,  as  soon  as  the  book  is  held  up  before 
him,  says,  in  a  low  voice,  "The  Lord  be  with  you ;" 
and  response  is  made  by  the  acolytes  saying  in  a 
low  voice,  "And  with  thy  spirit."  At  this  moment  the 
Celebrant  standing  at  the  Epistle  side,  turns  towards 
the  book  of  the  Gospels,  not  fully,  but  with  his  right 
side  to  the  altar ;  and  so  remains  until  he  has  been 

^*  "Elevatum  ante  pectus  et  oculos  suos,  ita  iit  Diaconus  in  eo  legere 
commode  possit,  et  oculi  sub-diaconi  impediantur  a  libro,  ne  recta 
videant  Diaconum."  Merati,  Nova  Observ..  in  Gav.,  Thes.  Sac.  Rit.,  pt. 
ii.,  tit.  vi.  XXX.  et  Bauldry,  Man.  Sac.  Ccrrem.,  pt.  iii.,  cap.  xi.,  art.  v. 

^^  According  to  old  English  and  French  uses,  a  processional  cross  was 
used,  on  double  feasts,  at  the  reading  of  the  Gospel.  The  Sarum  cus- 
tomary mentions  lights  borne  and  incense  used  at  the  Gospel,  and  the 
reading  thereof  by  the  Deacon  facing  towards  the  north.  "Et  si  duplex 
festum  fuerit  crux  preccdat,"  etc.  .  .  .  Et  cum  ad  locum  legend! 
jiervenerit,  textum  ipsum  sub-diaconus  accipiat  et  a  sinistris  ipsius 
diaconi  quasi  oppositus  ipsum  textum  dum  evangelium  legitur,  teneat, 
ceroferariis  diacono  assistentibus,  uno  a  dextris  reliquo  a  sinistris  ad 
eum  conversis.  Thuribularius  stet  post  diaconum  ad  eum  conversus.  Et 
semper  legatur  evangelium  ad  missam  versus  aquilonem."  Frere,  Cust. 
Sarum.,  pp,  73,  74. 


CCREMONIKS  OF   HIGH    MASS.  43 

censed  by  the  Deacon,  just  before  the  Creed,  except 
when  he  is  required  to  turn  and  bow,  or  to  genuflect 
towards  the  altar. 

"Then  the  people,  all  standing  up,"  the  Deacon,  as 
he  sings  "the  Holy  Gospel  is  written,"  places  his  left 
hand  upon  the  book  and  makes  the  sign  of  the 
cross  with  the  thumb  of  his  right  hand  upon  the  text^" 
of  the  Gospel  at  its  beginning;  then  placing  his  left 
hand  extended,  palm  towards  himself,  below  his 
breast,  he  sings  "in  the '''  Chapter  of ,  begin- 
ning at  the \^ersc,"  at  the  same  time  signing  him- 
self with  the  thumb  of  his  right  hand  upon  his  fore- 
head, lips  and  breast ;  and  then  joins  his  hands  before 
his  breast. 

The  Master  of  Ceremonies,  when  the  Deacon  signs 
himself,  makes  the  like  signs  and  turns  a  little  towards 
the  Celebrant  as  a  signal  to  him  to  sign  himself  like- 
wise. All  others,  except  the  candle-bearers,  Sub- 
Deacon  and  censer-bearer  (who  are  hindered)  make 
the  sign  of  the  cross  at  the  same  time. 

While  the  choir  sing  the  response,  "Glory  be  to 
thee,  O  Lord,"  the  censer-bearer  passes  behind  and  to 
the  right  of  the  Deacon,  and  holding  the  top  of  the 
chains  in  his  right  hand,  and  the  chains  near  the  censer 
in  his  left  hand,  he  presents  the  censer  to  the  Deacon, 
putting  the  top  of  the  chains  into  the  Deacon's  left 
hand  and  the  chains  near  the  censer  cover  into  his  right 
hand.  The  censer-bearer  bows  to  the  Book  of  the 
Gospels  before  and  after  the  censing,  and  stands  so  as 
not  to  turn  his  back  upon  the  altar.  Having  received 
the  censer,  the  Deacon  bows  to  the    book,    and    then 

^"  "Signat    primo    librum,    non    quasi     benedicens     librum,     sed     quasi 
dicatur.  Hie  est  liber  Crucifixi."     Quartus,  Cowi.  Rub.  Mis.,  pt.  ii.  tit.  vi. 
*See  Ceremonies  of  Low  Mass,  pp.,   5  and  75. 


44  CERICMONIKS   OF    HIGH    MASS. 

censes  the  book^^  with  three  swings  of  the  censer  :f  the 
first  towards  the  middle;  the  second  towards  the  page 
at  his  left  hand,  and  the  third  towards  the  page  at  his 
right  hand  ;  then  he  again  bows  profoundly  to  the  book. 
He  ought  so  to  time  the  censing  that  he  will  have  fin- 
ished it  and  be  in  readiness  to  sing  the  Gospel  immedi- 
ately after  the  choir  have  ended  their  song.  Whenever 
the  Deacon,  during  the  singing  of  the  Gospel,  makes 
an  act  of  reverence,  he  will  always  do  so  towards  the 
book.  The  Celebrant,  the  blaster  of  Ceremonies,  the 
censer-bearer  and  other  acolytes,  when  they  bow  at  the 
name  of  Jesus,  and  when  they  genuflect,  do  so  towards 
the  altar  cross.  At  the  name  of  the  blessed  Virgin 
Mary,  and  at  the  name  of  the  saint  whose  festival  is 
celebrated  or  commemorated,  they  bow  towards  the 
Book  of  the  Gospels.^*  The  Sub-Deacon  and  the 
candle-bearers  remain  motionless  until  after  the  Deacon 
has  sung  the  Gospel.  Having  censed  the  book,  the 
Deacon  at  once  returns  the  censer  to  the  censer-bearer ; 
and  joining  his  hands,  begins  to  sing  the  Gospel  as  soon 
as  the  choir  have  finished  singing  the  response,  "Glory 
be,"  etc.  The  censer-bearer,  receiving  the  censer  from 
the  Deacon,  takes  the  top  of  the  chains  in  his  left  hand 
and  the  chains  near  the  censer  in  his  right  hand  and 
goes  back  to  his  place  at  the  left  of  and  a  little  behind 
the  Deacon,  where  he  stands  as  before,  yet  does  not 
swing  the  censer  during  the  singing  of  the  Gospel.* 

17  "Xer  librum  incensat  in  reverentiam  libri  sanctorum  Evangeliorum, 
et  ad  significandum  effectum  gratise  quam  Christus  communicat  veris 
auditoribus   Evangelii."     Quarti,   Com.   Rub.   Mis.,  pt.   ii.,   tit.   vi. 

tSee  note  on  mode  of  censing,  in  chapter  on  the  first  censing  of  the 
altar,   page  25. 

IS  De  Herdt,  Pra.ris  Pontif.,  torn,  ii.,  p.  155,  et  Merati,  in  Gav.,  pt.  ii., 
tit.  vi.,  Observ.  xxxiii. 

•"Non  agitabit  thuribulum  interea  dum  Evangelium  cantatur."  (Van 
Der  Stappen,  Sac.  Liturgia,  torn,  v.,  p.   17.) 


CEREMONIES  OF   HIGH    MASS.  45 

The  Master  of  Ceremonies  may,  as  the  Deacon  is  about 
to  announce  the  Gospel,  point,  with  his  right  hand, 
to  the  sacred  text,  indicating,  to  the  Deacon,  the  Gos- 
pel to  be  sung ;  he  may  also  turn  the  leavesf  of  the 
Mass  Book,  if  need  be ;  and  at  the  end  of  the  Gospel 
he  will  say,$  "Praise  be  to  thee,  O  Christ." 

12.  The  Return  of  the  Procession. 

When  the  Deacon  has  finished  singing  the  Gospel, 
without  any  delay,  he  points  out  with  his  right 
hand  to  the  Sub-Deacon  the  beginning  of  the  text  of 
the  Gospel  ;§  then  he  turns  by  his  right  so  as  to  face 
towards  the  altar  and  draws  back  a  little  to  allow  the 
Sub-Deacon  to  pass.  After  which  the  Sub-Deacon, 
carrying  the  book  open  and  elevated  on  his  left  arm 
and  held  at  the  sides  by  both  hands,  goes  straightway 
by  the  shortest  route  to  the  Celebrant,  making  as  he 
goes  no  direct  act  of  reverence,  even  though  he  must 
pass  the  Blessed  Sacrament  exposed  on  the  altar.*" 
Having  arrived  upon  the  foot-pace  before  the  Cele- 
brant, the  Sub-Deacon  presents  to  him  the  book,  to 
be  kissed,  at  the  same  time  pointing  with  his  right 
hand  to  the  text  of  the  Gospel  which  has  just  been 
sung.  The  Celebrant  taking  hold  of  the  lower  part 
of  the  book  with  both  hands,  kisses  the  text  at  its  begin- 
ning, and  says  in  a  low  voice,  "By  the  Gospel  words 
to-day,  may  our  sins  be  done  away."  -".  After  the  Cele- 
brant has  kissed  the  book,  the  Sub-Deacon,  w^ho  has 
retained  hold  of  it,  closes  it,  and  then  bows  to  the  Cel- 

t  Le  Vavasseur,   Ceremonial,  pt.  xii.,  ch.   iii.,   art.   ii. 

t  Van  Der  Stappen,  Sac.  Lit.,  torn,  v.,  p.  57. 

§  If,  to  do  this,  a  leaf  of  the  book  must  be  turned,  the  Deacon  turns  it. 

^'  Bauldry,  Man.  Sac.  Ccrrem.,  pt.  iii.,  tit.  xiii.,  c.  xi.,  art.  vi.,  sec.  4. 

^  See   Ceremonies   of  Low   Mass,    p.   78. 


46  CEREivtONIES  of  lircfi   MASS. 

ebrant ;  then  he  makes  the  due  act  of  reverence  towards 
the  altar  cross  f^  then  turns  by  his  left  and  goes  directly 
down  the  altar  steps  to  the  sanctuary  floor,  where  (with 
inclinations  before  and  after)  he  hands  the  book  to  the 
Master  of  Ceremonies,  or  to  an  acolyte,  who  bows 
before  and  after  receiving  the  book,  and  then  at  once 
goes  and  lays  it  down  upon  the  credence.  The  Sub- 
Deacon,  having  given  the  book  to  the  Master  of  Cere- 
monies or  an  acolyte,  joins  his  hands,  turns  towards  the 
altar,  and  stands  facing  it,  immediately  before  the 
lowest  step,  about  midway  between  the  midst  and  the 
Epistle  corner. 

When  the  Sub-Deacon  goes  to  the  Celebrant,  the 
Master  of  Ceremonies,  the  censer-bearer,  the  candle- 
bearers  and  the  Deacon  return  to  the  altar.  The  Mas- 
ter of  Ceremonies  goes  first,  the  censer-bearer  and  the 
candle-bearers  follow  him,  and  the  Deacon  walks  last 
of  all,  having  his  hands  joined  before  his  breast. 
When  the  Master  of  Ceremonies  comes  immediately 
before  the  altar,  he  bows  or  genuflects  in  the  midst, 
and  then  goes  to  the  right  of  the  Sub-Deacon.  If  an 
acolyte  has  not  taken  the  book,  he  receives  it  from  the 
Sub-Deacon,  bowing  before  and  after  taking  it,  carries 
it  to  the  credence,  and  returns  promptly  to  his  place  at 
the  right  of  the  Sub-Deacon.  The  censer-bearer  having 
arrived  in  the  midst  before  the  altar,  a  little  back  from 
the  lowest  step,  withdraws,  with  the  boat-bearer,  a  little 
to  his  right  to  permit  the  Deacon  to  come  directly  in  the 
midst  before  the  lowest  step ;  he  turns  himself  some- 
what towards  the  Deacon  when  the  latter  passes  him, 
and  then  faces  again  towards  the  altar.     The  candle- 

^  Merati,  Nova  Observ.,  in  Gavantum,  Thes.  Sac.  Rit.,  pt.  ii.,  tit.  vi., 
sec.   xxxvi. 


CEREMONIES  OF   HIGH    MASS.  47 

bearers  having  arrived  in  the  midst  before  the  altar, 
near  the  censer-bearer's  position,  separate ;  the  first 
going  to  the  right  of  the  censer-bearer,  the  second  to 
the  left  of  and  a  little  behind  the  place  which  the 
Deacon  will  occupy  when  he  stands  before  the  altar. 
The  candle-bearers  will  also  face  a  little  towards  the 
Deacon  as  he  passes  by  them,  and  then  face  towards 
the  altar.  The  Deacon  advances  to  the  midst  imme- 
diately before  the  lowest  step  of  the  altar.  Then  all 
(except  the  Sub-Deacon  and  the  Master  of  Ceremo- 
nies) together  bow  profoundly  to  the  altar,  or  they  gen- 
uflect, if  the  Blessed  Sacrament  be  in  the  tabernacle, 
and  also  bow  to  the  Celebrant,  and  then  stand  erect. 
Then  the  candle-bearers  go  without  delay  to  the  cre- 
dence, upon  which  they  put  down  their  candlesticks. 
They  remain  standing  by  them,  having  their  hands 
joined  and  facing  towards  the  altar.  Which  position 
they  will  also  observe  during  the  Creed,  if  it  is  to  be 
sung. 

13.  The  Second  Censing  of  the  Celebrant. 

After  making  due  reverence  to  the  altar  and  to  the 
Celebrant,  the  Deacon,  standing  in  the  midst  on  the 
sanctuary  floor,  before  the  lowest  step  of  the  altar, 
takes  the  censer  which  is  presented  to  him  (in  the  same 
manner  as  at  the  Gospel)  by  the  censer-bearer;  and 
turning  towards  the  Celebrant,  standing  at  the  Epistle 
side  of  the  altar,  bows  to  him,  and  then  censes  him  with 
three  swings  of  the  censer ;  again  he  bows  as  before, 
and  then  returns  the  censer  to  the  censer-bearer.  The 
Deacon  will  thus  swing  the  censer  towards  the  Cele- 
brant, even  though  the  smoke  of  the  incense  fail ;  for 
incense  may  not  be  put  in  the  censer  for  the  purpose 


48  CEREMONIES   OE    HIGH    MASS. 

of  censing  the  Celebrant.--  The  Master  of  Ceremonies 
and  the  censer-bearer  will  bow  to  the  Celebrant 
at  the  same  time  and  in  like  manner,  with  the  Deacon. 

14.  The  Saying  of  the  Creed. 

The  Celebrant,  after  he  has  been  censed,  having  his 
hands  joined,  goes  at  once  to  the  midst  and  faces  the 
altar.  The  Deacon,  having  returned  the  censer,  imme- 
diately ascends  to  the  second  step  of  the  altar  (that 
next  to  the  foot-pace)  and  there,  having  his  hands 
joined,  stands  erect  directly  behind  the  Celebrant.  The 
Sub-Deacon  goes  to  the  midst,  faces  the  altar,  and 
stands  erect  behind  the  Deacon  on  the  sanctuary  floor, 
immediately  before  the  lowest  step,  having  his  hands 
joined. 

The  Master  of  Ceremonies  stands  on  the  floor  near 
the  lowest  step,  opposite  to  and  facing  the  Epistle 
corner  of  the  altar,  having  his  hands  joined.  The 
censer-bearer  stands  on  the  floor  behind  the  Sub- 
Deacon.'^  The  boat-bearer  comes  to  the  left  of  the 
censer-bearer,  and  stands  facing  the  altar. 

Then  the  Celebrant  begins  the  Creed  (if  it  is  to  be 
sung),  as  directed  at  Low  Mass, 

The  sacred  ministers  bow  at  the  same  time  and  in 
like  manner  with  the  Celebrant,  when  he  sings  the 
word  "God ;"  immediately  after  which  they  bow  pro- 
foundly towards  the  altar  cross,  or  genuflect"-^  if  the 

22  "Non  enim  ponendum  est  thus  in  thuribulum  pro  incensando  Cele- 
brante,  etiam  fumo  deficiente."  (Merati,  in  Gav.,  Thes.  Sac.  Rit.,  tit.  ii., 
pt.   vi.,   Nova   Observ.,   xxxvii.) 

^  Ee  Vavasseur,  Ceremonial,  pt.  vi.,  sec.  i.,  ch.  i.,  art.  iii.,  51. 

25  The  sacred  ministers,  before  they  ascend  the  steps,  after  the  Cele- 
brant has  sung  his  first  words  of  the  Creed,  make  due  act  of  reverence 
in  the  places  wher  they  stand,  and  do  not  repeat  the  act  when  they 
arrive  on  the  foot-pace.  See  Merati,  in  Gav.,  pt.  ii.,  tit.  iv.,  Observ. 
xxxiv. 


CEREMONIES  OF   HIGH    MASS.  49 

Blessed  Sacrament  be  in  the  tabernacle;  then,  stand- 
ing erect,  the  Deacon  moves  on  his  step  a  httle  to  his 
right,  the  Sub-Deacon  at  the  same  time  advances 
directly  up  to  the  second  step  and  then  moves  a  little 
to  his  left ;  then  both  together  go  up  to  the  foot-pace"" 
and  stand  alongside  the  Celebrant,  the  Deacon  on  the 
right  hand,  the  Sub-Deacon  on  the  left  hand ;  and  then 
recite  with  him  the  Creed  in  a  low  voice. 

The  censer-bearer,  immediately  after  the  Celebrant 
has  begun  the  Creed,  makes  the  due  act  of  reverence 
towards  the  altar  (the  boat-bearer  also  bowing  or 
genuflecting  at  the  same  time),  and  then  goes  to  the 
sacristy  or  other  suitable  place  to  put  down  the  censer, 
the  boat-bearer  accompanying  him.  If  there  is  to  be  a 
sermon,  he  returns  with  the  boat-bearer  to  his  place  on 
the  floor  at  the  Epistle  end  of  the  altar,  or  wherever  as 
being  most  convenient,  the  Master  of  Ceremonies  may 
direct ;  and  there  in  a  low  voice  they  recite  the  Creed 
with  the  Celebrant  and  sacred  ministers,  making  the 
acts  of  reverence  and  signing  themselves  at  the  same 
time  and  in  like  manner  with  them. 

The  candle-bearers  and  all  the  other  acolytes,  stand- 
ing in  their  places,  having  their  hands  joined,  and 
facing  towards  the  altar,  will  also  recite  the  Creed  in  a 
low  voice,  bowing,  genuflecting  and  signing  them- 
selves in  like  manner  and  at  the  same  time  with  the 
Celebrant. 

Whenever,  in  their  private  recitation  of  the  Creed 
at  the  altar,  they  utter  words  at  which  they  should 
bow  towards  the  cross,  and  also  while  the  choir  sing 

-*  MeratL  Nova-  Observ.,  in  Gavantiim,  Thcs.  Sac.  Rit.,  pt.  ii.,  tit.  iv., 
xxxiv.  "Sic  ambo  jequaliter  hinc  inde  ascendunt,  quod  semper  faciiint, 
dum   ascendunt   ad   altare,    ut  se   collocent   ad   latera   Celebrantis." 


50  CEREMONIES   OE    HIGH    MASS. 

such  words,-'  the  Celebrant  and  sacred  ministers  bow 
in  the  customary  manner.  If,  while  thus  privately 
reciting  the  Creed,  they  say  the  words,  "And  was  incar- 
nate .  .  .  and  was  made  man,"  at  a  time  other 
than  when  they  are  sung  by  the  choir,  the  Celebrant 
and  sacred  ministers  genuflect  (on  one  knee)  upon 
the  foot-pace,  without  leaving  the  altar.  They  will 
also  genuflect  upon  both  knees  upon  the  edge  of  the 
foot-pace  while  the  choir  sing  those  words  (at  which 
time  every  one  in  the  church  will  genuflect).  A  little 
before  the  choir  begin  to  sing  the  words,  "And  was 
incarnate,"  the  Celebrant  turns,  by  his  right,  towards 
the  people,  moving,  as  he  does  so,  a  little  towards  the 
Gospel  side  of  the  altar,  so  as  not  to  turn  his  back 
directly  upon  the  altar  cross,  the  Sub-Deacon  turning 
at  the  same  time  and  in  the  same  manner^  the  Deacon 
turning  by  his  left  and  moving  a  little  towards  the 
Epistle  side  of  the  altar ;  then  all  three  go  directly  down 
to  the  second  step  (that  next  below  the  foot-pace)  and 
turn,  the  Celebrant  and  Sub-Deacon  by  their  right, 
the  Deacon  by  his  left,  and  face  the  altar,  the  Cele- 
brant standing  in  the  midst  directly  before  the  altar- 
cross  and  between  the  Deacon  on  his  right  and  the 
Sub-Deacon  on  his  left ;  then  all  three  kneel  on  both 
knees  upon  the  foot-pace,  and  bow  their  heads  pro- 
foundly, while  the  choir  sing  the  words,  "And  was 
incarnate  by  the  Holy  Ghost,  of  the  Virgin  Mary,  and 
was  made  man."  Then  the  Celebrant  and  the  sacred 
ministers  rise,  go  again  upon  the  foot-pace,  and  stand 
as  before.-* 

^  Qundo  vero  Celebrans  et  Ministri  nolunt  sedere,  sed  stare  ad  altare, 
dum  cantalur  symbolum,  .  .  .  facient  inclinationeni  ad  ea  verba, 
ad   quae,   dum   cantantur  in   synibolo,    fit   inclinatis   cruci."     Ibid,   xl. 

"Nee  tamen  se  signant  ad  finem  symboH  dum  cantantur  in  choro." 
Bauldry,  Man.  Sac.  Carem.,  pt.  i.,  c.  xii.,   art.    i,   xxxiv. 

2*  Merati,  in   Gav.,   Observ.  xl.,  pt.  ii.,  tit.  vi. 


CERFCMONIKS   OF    HIGH    MASS.  5I 

If  the  Celebrant  and  the  sacred  ministers  sit 
while  the  choir  sing  the  Creed,  it  seems  fitting  that 
they  should  first  recite  the  Creed  privately  while  stand- 
ing at  the  altar,  observing  the  directions  given  above.''* 
After  they  have  privately  said  the  Creed,  a  little 
before  the  choir  sing  the  words,  "Came  down  from 
heaven,"  the  Celebrant  and  the  sacred  ministers 
descend  the  altar  steps  to  the  floor  and  kneel  upon  the 
lowest  step,  the  Celebrant  in  the  midst ;  they  profoundly 
incline  their  heads  while  the  choir  sing  the  words, 
"and  was  incarnate,"  etc.,  and  after  the  words,  "and 
was  made  man,"  have  been  sung,  they  rise  and  go  to 
their  seats,  the  sacred  ministers  walking  on  either  side 
of  the  Celebrant,  or  the  Sub-Deacon  going  in  advance, 
the  Deacon  following,  and  the  Celebrant  last  of  all,  as 
may  be  convenient.  The  Master  of  Ceremonies  will  go 
in  advance  of  the  Celebrant  and  the  sacred  ministers  to 
the  sedilia ;  take  up  the  Celebrant's  biretta  and  with- 
draw a  little,  so  as  to  allow  the  Celebrant  to  come  un- 
hindered to  his  seat.  On  the  arrival  of  the  Celebrant 
and  the  sacred  ministers  at  the  sedilia,  the  Master  of 
Ceremonies  will  bow  to  the  Celebrant,  then  bow  to  the 
Deacc«i  and  present  to  him  the  Celebrant's  biretta,  and 
then  withdraw  to  his  place  near  the  credence,  where  he 
will  regularly  stand  (except  during  the  ser- 
mon) whenever  the  Celebrant  is  seated.  In  tak- 
ing their  seats,  the  Celebrant  and  Sub-Deacon  will 
turn  by  their  left,  the  Deacon  by  his  right,  to  avoid 
turning  their  backs  upon  the  altar.  The  Celebrant  will 
sit  in  the  midst  between  the  Deacon  on  his  right  and 
the  Sub-Deacon  on  his  left.     As  the    Celebrant    scats 

™  "Si  vero  sedere  velit,  expectando  tamen  (quod  est  convenientius) 
post  versum  Et  incarnatns  est."  Merati,  Nova  Observ.,  in  Gavantum, 
Tlics.  Sac.  Rit.,  pt.  ii.,  tit.  vi.,  xl. 


52  CERICMONIES   OF    HIGH    MASS. 

himself,  the  sacred  ministers  Hft  the  back  of  his  chas- 
uble and  arrange  it  so  that  the  Celebrant  may  not  sit 
upon  it.  When  the  Celebrant  is  seated,  the  Deacon 
presents  to  him  his  biretta.  Having  received  his  biretta 
the  Celebrant  covers  his  head.  The  sacred  ministers 
then  bow  to  the  Celebrant,  take  up  their  own  birettas, 
and  sit  down  in  their  places.  If  need  be,  the  acolytes 
may  assist  them,  lifting  the  back  part  of  the  dalmatic 
and  tunicle.  When  seated  the  sacred  ministers  cover 
their  heads. 

W^hile  seated,  they  uncover  their  heads  and  bow 
when  the  choir  sing  the  words,  "Jesus  Christ,"  "And 
was  incarnate  .  .  .  And  was  made  man,"  and 
"together  is  worshipped."  On  the  feast  of  the  Annun- 
ciation and  on  Christmas  Day,  they  uncover  and  then 
kneel  dov/n  before  the  sedilia  (if  possible  on  the  lateral 
step  of  the  altar),  facing  north,  while  the  choir  sing, 
"And  was  incarnate  .  .  .  And  was  made  man." 
They  then  rise,  cover  their  heads,  and  resume  their 
seats. 

15.  The  Spreading  of  the  Corporal. 

If  the  Celebrant  and  his  sacred  ministers  remain 
at  the  altar  during  the  Creed,  after  the  choir  have 
sung  the  words,  "And  was  made  man,"  the  Deacon, 
standing  on  the  foot-pace  at  the  right  of  the  Cele- 
brant, without  any  act  of  reverence,  turns  by  his 
right  and  goes,  by  the  shorter  way,  to  the  credence. 
Meanwhile  the  Master  of  Ceremonies  also  goes  to 
the  credence ;  he  takes  up  with  both  hands,  the  burse, 
turns  towards  the  Deacon,  and  bowing  moderately 
before  and  after,  presents  the  burse,  with  its  open- 
ing turned  awav  from  himself,  to  the  Deacon,   who 


CEREMONIES   OF   HIGH    MASS.  53 

bows  to  the  Master  of  Ceremonies,  takes  the  burse  in 
both  hands  (putting  his  thumbs  and  index  fingers 
above,  the  other  fingers  below  the  burse),  the  open- 
ing turned  towards  himself,  bows  again,  then  turns, 
and,  carr3ing  the  burse  horizontally  at  about  the 
height  of  and  not  far  from  his  eyes,  goes  by  the  fioor  of 
the  sanctuary^"  to  the  midst  before  the  lowest  step, 
makes  due  act  of  reverence  towards  the  altar  cross, 
goes  up  to  the  altar,  and  standing  in  the  midst  (the 
Celebrant  and  the  Sub-Deacon  meanwhile  having 
moved  a  little  towards  the  Gospel  corner  of  the  altar), 
holding  the  burse  upright  on  the  altar  with  his  left 
hand,  the  opening  of  the  burse  turned  towards  the 
Epistle  side  of  the  altar,  with  his  right  hand  he  takes 
the  corporal  out  of  the  burse  and  lays  it  down  upon  the 
altar.  Then  taking  the  burse  with  his  right  hand 
(meanwhile  resting  his  left  hand  upon  the  altar),  he 
places  the  burse  upright  on  the  Gospel  side  of  the  altar, 
against  the  gradine,  with  the  opening  turned  towards 
the  midst  of  the  altar,  and  then  with  both  hands  care- 
fully unfolds  and  spreads  the  corporal  in  the  middle 
of  the  altar,  in  such  a  manner  that  the  front  (cross- 
marked)  edge  of  the  corporal  about  reaches  the  front 
edge  of  the  altar  mensa.  When  the  Deacon  has 
unfolded  and  spread  the  corporal,  he  moves  to  his 
place  a  little  to  the  right  of  the  midst,  the  Celebrant 
and  Sub-Deacon  return  to  their  former  positions ;  all 
three  stand  as  before,  and  if  they  have  not  already 
finished  saying  the  Creed,  they  continue  and  conclude 
its  recital  in  a  low  voice. 

If  the  Celebrant  and  the  sacred  ministers  are  seated 

*"  Merati,  Nova  Observ.,  in  Gavantum,  Thes.  Sac.  Rit.,  pt.  ii.,  tit.  vi., 
Sli. 


54-  ceremonih;s  of  high  mass. 

during  the  singing  of  the  Creed,  immediately  after  the 
words,  "And  was  made  man,"  at  a  sign  from  the 
Master  of  Ceremonies,  the  Deacon  rises,  takes  off  his 
hiretta,  bows  to  the  Celebrant,  lays  down  his  biretta 
upon  his  seat,  goes  to  the  credence,  and  there  receives 
from  the  Master  of  Ceremonies  the  burse,  which  he 
carries  at  once  to  the  altar,  as  directed  above,  bowing 
to  the  Celebrant  as  he  passes  him  when  going  to  the 
altar.  Having  unfolded  and  spread  the  corporal,  the 
Deacon  bows  profoundly  towards  the  altar  cross,  or 
genuflects  if  the  Blessed  Sacrament  be  in  the  tabernacle, 
and  returns  to  his  seat  by  the  shorter  way.^^  Arrived 
again  at  the  sedilia,  the  Deacon  bows  profoundly  to  the 
Celebrant,  moderately  to  the  Sub-Deacon  (both  of 
whom  bow  in  return  to  the  Deacon),  and  then  takes  up 
his  biretta,  sits  down  and  covers  his  head. 

1 6.  The  Declaring  of  Holy  Days. 

When  the  choir  are  about  to  finish  singing  the  Creed, 
if  the  Celebrant  and  sacred  ministers  are  seated  (and 
there  is  not  to  be  a  sermon),  at  a  sign  from  the  Master 
of  Ceremonies,  all  three  rise,  lay  aside  their  birettas, 
and,  escorted  by  the  Master  of  Ceremonies,  they  return 
to  the  altar,  by  the  longer  way,  the  Celebrant  walking 
between  the  Deacon  on  his  right  and  the  Sub-Deacon 
on  his  left,  or  following  the  Deacon,  who  then  follows 
the  Sub-Deacon,  if  this  order  be  more  convenient. 
Having  arrived  in  the  midst  before  the  lowest  step  of 
the  altar,  all  three  make  due  reverence  to  the 
altar,  after  which  the  Celebrant  ascends  the  altar 
steps  between  the  sacred  ministers,  who  support  his 
vestments,  and  go  with  him  as  far  as  the  second  step ; 

»i  Merati,  Novce  Observ.,  in  Gav.,  Thes.  Sac,  Rit.,  pt.  ii..  tit.  vi.,  xli. 


CEREMONIl-S  OF   HIGH    MASS.  55 

then  as  the  Celebrant  goes  up  to  the  altar,  the  Deacon 
remaining  on  his  step,  moves  directly  behind  him ; 
and  the  Sub-Deacon  turns  by  his  right,  and  descends  to 
the  floor;  and  there  he  turns  by  his  right  towards  the 
altar,  and  stands  on  a  line  with  the  Deacon  and  the 
Celebrant. 

The  Master  of  Ceremonies,  in  escorting  the  Cele- 
brant and  the  sacred  ministers  from  the  sedilia  to  the 
altar,  goes  before  them  until  he  arrives  at  the  Gospel 
side  of  the  altar,  a  little  to  the  left  of  the  place  where 
the  Sub-Deacon  will  stand  when  he  faces  the  altar ; 
there  the  Master  of  Ceremonies  turns  towards  the 
altar  and  makes  an  act  of  reverence  with  the  Celebrant 
and  his  sacred  ministers,  and  when  the  Offertory  has 
been  said  by  the  Celebrant,  escorts  the  Sub-Deacon  to 
the  credence. 

The  Celebrant,  when  the  choir  have  finished  singing 
the  Creed,  standing  on  the  foot-pace  immediately 
before  the  altar  in  the  midst,  turns  by  his  right,  faces 
the  people,  and  "Declares  unto  the  people  what  Holy- 
days,  or  Fasting-days,  are  in  the  week  following  to 
be  observed,  and  (if  occasion  be)  he  shall  give  Notice 
of  the  Communion,  and  of  the  Banns  of  Matrimony, 
and  other  matters  to  be  published."^- 

When  the  Celebrant  turns  to  the  people,  to  give  the 
notices,  the  Deacon  will  move  a  little  towards  the 
Epistle  side  of  the  altar,  and  when  the  Celebrant  turns 
again  to  the  altar,  the  Deacon  moves  back  to  his  place 
and  stands  facing  the  altar,  as  before. 

3- By  the  English  Rubric  in  the  Prayer  Book  of  1662,  the  Curate.  1.  e.. 
the  Priest  who  had  the  care  of  ■souls  was  the  minister  who  should 
"declare  unto  the  people  what  holy  days,"  etc.  If  the  minister,  i.  e., 
the  parish  Priest,  be  not  the  Celebrant,  but  sit  in  the  choir  stalls  or 
preach,  he  should  make  the  announcements  from  his  stall  or  in  the  pulpit 
before  beginning  to  preach. 


56  CERKMONIKS   OF    HIGH    MASS. 

When  he  has  duly  announced  the  Holy  Days,  etc., 
the  Celebrant  turns  back  again  to  the  altar  (complet- 
ing a  circle),  and  standing  as  before,  having  his  hands 
joined,  he  reads  one  of  the  Offertory  sentences,  after 
which  the  choir  begin  their  song.  While  the  Celebranf 
reads  the  Offertory,  the  Deacon  and  Sub-Deacon  stand 
behind,  and  on  a  line  with  him;  the  Deacon  on  his 
step,  the  Sub-Deacon  on  the  floor. 

17.  The  Sermon.^^ 

If  a  sermon  is  to  be  preached,  the  Celebrant  and  his 
sacred  ministers  (if  they  have  remained  at  the  altar 
during  the  singing  of  the  Creed),  when  the  choir  are 
about  to  finish  singing  the  Creed,  make  the  proper 
reverence  before  the  midst  of  the  altar,  and  then, 
standing  erect,  turn  themselves  toward  the  Epistle  side 
of  the  sanctuary,  and  go  directly  to  their  seats.  If  the 
foot-pace  be  wide  enough  to  permit  it,  the  Sub-Deacon 
will  pass  by  the  Celebrant  and  Deacon  (on  their  right), 
and  go  first.  If  this  order  be  not  convenient,  the  Sub- 
Deacon,  before  the  Celebrant  moves,  will  turn  by  his 
right  and  go  down  to  his  step ;  the  Deacon,  turning  by 
his  left,  will  go  down  to  his  step ;  then  all  three, 
standing  the  one  behind  the  other  and  facing  the  altar, 
turn  by  their  right  towards  the  Epistle  side,  and  go 
directly  to  the  sedilia,  where  they  take  their  seats  in 
the  order  and  manner  directed  above.  Then  the  Mas- 
ter of  Ceremonies  will  accompany  the  preacher  to  the 
pulpit,  and  return  to  his  place  near  the  credence,  or 
elsewhere.  The  preacher  will  wear  a  surplice  and 
stole,  and  (if  it  be  the  custom)  a  biretta. 

83  "Prseterea  ex  mente  Ecclesiae,  in  Missa  Parochiali  non  tantutn 
E;vangelium  legi  aut  cantari  debet  sed  etiam  explanari,  et  a  Parocho 
populus  instrui;  sive  ipsa  concio  Missae  Parochiali  jungi  debet." 
Van  Espen,  Jus,  Ecdes.  Univ.  pt,  ii.,  tit.  v. 


CEIRKMONIKS   OF    HIGH    MASS.  57 

If  the  Celebrant  be  the  preacher,  and  will  preach 
from  the  pulpit,  he  will  lay  aside  his  chasuble  and  man- 
iple at  the  sedilia,  assisted  by  the  sacred  ministers,  put 
on  his  biretta  (if  it  be  the  custom),  and  then,  escorted 
by  the  Master  of  Ceremonies,  go  to  the  pulpit.* 

Arrived  in  the  pulpit,  and  facing-  the  people,  the 
preacher  will  take  off  his  biretta  (if  one  is  used),  and 
then  make  the  sign  of  the  cross,  saying,  "In  the  Name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 
Amen."  He  will  then  put  on  his  biretta  and  proceed 
with  the  sermon. •''■* 

If  the  Celebrant  will  preach  from  the  altar,  he  will 
retain  his  vestments,  and  turning  by  his  right,  so  as  to 
face  the  people,  will  stand  on  the  foot-pace,  having  his 
back  turned  towards  the  Gospel  side  of  the  altar.  In 
this  case  the  sacred  ministers,  before  the  Celebrant 
moves  from  the  midst,  after  due  reverence  to  the  cross, 
descend  to  the  floor  before  the  midst  of  the  altar,  make 
there  another  act  of  reverence,  and  then  go  to  the 
sedilia  on  the  Epistle  side  of  the  sanctuary  and,  after 
the  invocation,  take  up  and  put  on  their  birettas,  and 
take  their  seats.  The  sermon  ended,  they  return 
promptly  to  their  places  behind  the  Celebrant. 

During  the  sermon  the  Master  of  Ceremonies 
and  the  acolytes  may  sit  on  seats  appointed  for  them. 

If  the  Celebrant  has  preached  from  the  pulpit,  he 
will  return,  after  the  sermon  is  ended,  to  the  sedilia, 
accompanied  by  the  Master  of  Ceremonies ;  and  there, 
assisted  by  the  sacred  ministers,  put  on  his  maniple 
and  chasuble;  then,  preceded  by  the  Deacon  and  Sub- 

•  If  the  preacher  in  going  to  the  pulpit  passes  before  the  high  altar, 
he  should  go  to  the  midst  and  make  the  due  act  of  reverence  and 
then  proceed  to  the  pulpit. 

**  C/.  Bauldry,  Man.  Sac.  Ccerem.,  pt.  i.,  c.  x.,  vi. 


58  CEREMONIES   OF   HIGH    MASS. 

Deacon  and  Master  of  Ceremonies,  he  will  return  to  the 
altar  by  the  longer  way,  on  the  floor  of  the  sanctuary. 
If  some  one  other  than  the  Celebrant  was  the 
preacher,  the  Celebrant  and  his  sacred  ministers  will 
rise  from  their  seats  when  the  sermon  is  ended,  and 
stand  with  uncovered  heads  while  the  preacher  says  the 
Gloria  Patri  or  an  Ascription.  When  the  Celebrant 
stands  up,  all  the  acolytes  will  also  rise  and  stand  in 
their  places.  The  Master  of  Ceremonies  will  accom- 
pany the  preacher  from  the  pulpit  to  his  place  in  the 
choir  or  sanctuary,  and  then  return  to  his  own  place 
near  the  credence. 


CHAPTER  IV. 

From  the  Oefertory  to  the  Canon. 

After  the  Gloria  or  the  Ascription,  the  Celebrant 
(having  his  hands  joined,  preceded  by  the  Sub-Deacon, 
who  goes  first,  and  the  Deacon,  both  with  hands 
joined)  returns  to  the  altar  by  the  longer  way.  Having 
arrived  at  the  midst  before  the  lowest  step,  the  Cele- 
brant faces  the  altar;  and,  having  the  Sub-Deacon  on 
his  left  hand  and  the  Deacon  on  his  right,  he  makes 
together  with  them  the  proper  reverence  towards  the 
altar  cross;  and  then  ascends  the  steps  to  the  altar, 
the  sacred  ministers  going  up  with  him  as  far  as  the 
second  step,  and  supporting  his  vestment  on  either 
side,  and  reads  one  of  the  Ofifertory  sentences. 

Towards  the  end  of  the  sermon,  the  censer-bearer, 
attended  by  the  boat-bearer,  will  go  to  the  sacristy, 
make  ready  the  censer,  and  return  with  it  to  the  sanc- 
tuary, at  the  Offertory, 


CEREMONIES  OE   HIGH    MASS.  59 

As  the  Celebrant  steps  upon  the  foot-pace,  the  Sub- 
Deacon,  turning  by  his  right,  descends  to  the  sanctuary 
fioor  and  stands  facing  the  altar,  directly  behind  the 
Celebrant.  At  the  same  time  the  Deacon  (who  in 
ascending  does  not  go  beyond  his  own  step)  moves 
directly  behind   the   Celebrant. 

When  the  Celebrant  has  said  the  Ofifertory  sentence, 
the  Deacon  makes  the  proper  reverence,  moves  a  little 
to  his  right  and  goes  up  to  the  altar,  and  stands  at  the 
right  of  the  Celebrant.  At  the  same  time  the  Sub- 
Deacon,  after  due  reverence  towards  the  altar  cross, 
having  his  hands  joined,  goes  to  the  credence,  accom- 
panied, if  it  be  convenient,  by  the  Master  of  Cere- 
monies. 

The  Sub-Deacon  placing  his  right  hand  upon  the 
veil  immediately  over  the  chalice,  takes  hold  of  the 
knop  of  the  chalice,  at  the  back  (the  Master  of  Cere- 
monies lifting  the  veil  a  little  that  the  Sub-Deacon  may 
do  this  easily),  and  turns  the  chalice  around  so  that  the 
back  part  of  the  veil  may  look  towards  himself;  then 
lifting  the  chalice  by  his  left  hand,  having  his  right 
hand  extended  and  resting  on  the  veil  above  the 
chalice,  and  holding  it  at  about  the  height  of  his 
breast,  he  carries  it  to  the  altar  by  the  shortest  way, 
and  puts  it  down  upon  the  Epistle  side  of  the  altar  at 
the  right  of  the  Deacon.  The  Master  of  Ceremonies 
having  accompanied  the  Sub-Deacon  to  the  altar,  will 
return  to  his  place  on  the  sanctuary  floor  opposite  the 
Epistle  side  of  the  altar. 

I.  TJic  Oblation  of  the  Bread. 

If  many  particles  are  to  be  consecrated  for  the  com- 
munion  of   the    faithful,    the    ciborium,    or    another 


6o  CE;R1;M0NIES    01'    HIGH    MASS. 

chalice,  in  which  they  have  been  placed,  is  carried  to 
the  altar  by  the  Sub-Deacon  before  he  carries  the  chal- 
ice which  is  to  be  vised  in  the  Mass  as  the  vessel  for  the 
Precious  Blood,  and  is  given  to  the  Deacon,  who  places 
it  upon  the  corporal,  near  the  tabernacle.  If  very  few 
particles  are  required  they  may  be  placed  with  the  host 
upon  the  paten  before  the  Mass.  Or  the  Sub-Deacon 
may  receive  them  from  the  first  acolyte*  after  placing 
the  veiled  chalice  upon  the  altar. 

When  the  Sub-Deacon  carries  the  chalice  to  the  altar, 
the  second  acolyte,*  having  first  removed  the  stoppers, 
takes  up  the  cruets,  the  wine  in  his  right  hand,  the 
water  in  his  left,  and  carries  them  to  the  altar ;  where 
he  stands,  facing  toward  the  Celebrant,  on  the  second 
step,  at  the  Epistle  end,  holding  the  cruets  before  his 
breast  imtil  they  are  required  by  the  Sub-Deacon. 

When  the  Sub-Deacon  has  set  down  the  chalice  upon 
the  altar,  the  Deacon  taking  the  veil  with  both  hands, 
at  the  back  corners,  lifts  it  carefully  so  as  not  to  dis- 
place the  pall ;  and  then  lays  it  down  upon  the  altar 
at  the  right  of  the  corporal  near  the  gradines,  folding 
it  as  directed  at  Low  Mass. 

Then  taking  up  the  paten  with  the  pall,  he  lays  the 
pall  down  upon  the  altar  near  and  on  the  right  of  the 
corporal,  and  then  holding  the  paten  with  both  hands, 
the  right  above  and  the  left  underneath,  he  kisses  the 
(edge  of  the)  paten,  and  then  the  right  hand  of  the 
Celebrant,  and  presents  it  to  the  Celebrant,  in  such 
manner  that  the  Celebrant  may  take  it  easily  with  both 
hands. 

The  Celebrant,  taking  the  paten  with  the  host  upon 

*  The    acolytes    here    spoken    of    are  the  same  persons  who  act  as  the 
candlebearers,   but   are   distinct   from  the  torchbearers. 


CEREMONIES   OF    HIGH    MASS.  6 1 

it,  offers  the  host  in  the  accustomed  manner,'  and 
having  said  the  prayer,  "Receive,  Holy  Father,"  etc., 
puts  down  the  paten  (with  the  host  upon  it)''  upon  the 
corporal,  a  little  back  of  the  cross  embroidered  thereon. 
If  a  ciborium  or  other  vessel  containing  smaller  hosts 
to  be  consecrated  be  upon  the  altar,  the  Deacon  uncov- 
ers the  ciborium,  and  with  his  right  hand  he  holds  it 
raised  a  little,  while  the  Celebrant  says  the  prayer, 
"Receive,  Holy  Father,"  etc.  Then  he  replaces  it  upon 
the  altar,  a  little  behind  the  chalice,  and  covers  it. 

2.  The  Oblation  of  the  Chalice. 

While  the  Celebrant  offers  the  host,  the  Sub-Deacon 
takes  the  chalice,  with  his  left  hand  by  the  knop ;  and 
holding  the  purificator  with  the  fingers  of  his  right 
hand,  wipes  the  inner  part  of  the  cup  of  the  chalice ; 
then  folding  the  purificator  around  the  knop,  he  takes 
up  the  chalice  (holding  it  with  his  left  thumb  and 
forefinger  at  the  foot,  just  at  the  right  of  the  cross 
thereon,  the  fingers  of  his  right  hand  grasping  the 
knop  enwrapped  with  the  purificator),  and  hands  it  to 
the  Deacon. 

The  Deacon  taking  with  both  hands  the  chalice 
from  the  Sub-Deacon,  sets  it  down  upon  the  altar 
before  him  ;  then  holding,  with  his  left  hand,  the  chalice 
and  the  purificator  as  directed  at  Low  Mass,  with 
his  right  hand,  he  receives  the  cruet  of  wine  from  the 
Sub-Deacon  (who  received  it  from  the  second  acolyte, 
without  kiss),  and  pours  wine  into  the  chalice. 

While  the  Deacon  pours  wine^  into  the  chalice,  the 

*  As  directed  in  Ceremonies  of  Low  Mass,  pg.  84.  "Sed  solus  Cele- 
brans  Hostiam  offert."  Merati,  Novel  Observ.,  in  Gav.,  Thes.  Sac.  Rit., 
pt.  ii.,  tit.  vii.,  liii. 

^  See  Appendix   No.  6. 

'  Benedicatur  aqua  priusquam  infundatiir  in  calicem,  non  item  vinum, 
quia  vinum  significat  Christum,  qui  nulla  indiget  benedictione;  aqua  vero 


62  CEREMONIES   OE    HIGH    MASS. 

Sub-Deacon  takes  with  his  right  hand  from  the  second 
acolyte  the  cruet  of  water,  and  elevating  it  a  little, 
holds  it  out  over  the  altar  towards  the  Celebrant, 
inclining  himself  a  little  towards  the  Celebrant,  and 
saying  in  a  low  voice  "Bless,  Reverend  Father." 

The  Celebrant  placing  his  left  hand  upon  his  breast, 
makes  with  his  right  hand  the  sign  of  the  cross  toward 
the  cruet  of  water,  at  the  same  time  saying,  in  a  low 
voice,  the  prayer,  "O  God  who  didst  wonderfully 
create;"  then  joining  his  hands,  he  continues,  "and  yet 
more  wonderfully,"  etc.* 

Immediately  after  the  Celebrant  has  blessed  the 
water,  the  Sub-Deacon  pours  a  few  drops  of  the  water 
into  the  chalice.  Then  putting  the  cruet  of  water  into 
his  left  hand,  and  taking  with  his  right  hand  the  cruet 
of  wine  from  the  Deacon,  he  hands  both  cruets  (first 
the  wine,  then  the  water)  to  the  second  acolyte;  who 
carries  them  to  the  credence,  and  puts  the  stopper  in  the 
cruet  of  wine;  and  he  then  stands  in  his  place  by  the 
credence,  facing  towards  the  altar.  The  Sub-Deacon 
remains  standing  before  the  altar  at  the  Epistle  corner. 

After  wine  and  water  have  been  poured  into  the  chal- 
ice, the  Deacon,  if  need  be,  wipes  away  with  the  purifi- 

populum,  qui  in  hac  vita  nequit  esse  sine  peccato,  propter  quod  indigct 
benedictione  Dei,  ut  reddatur  dignus  ad  unionem  cum  Christo.  Item, 
quia  Populus  unitur  cum  Christo  solum  per  benedictionem  gratise  ipsius 
Christi,  quem  sacerdos  benedicens  figurat.  P.  M.  Quarti  Com.  in  Rub. 
Mis.  pt.   ii.,  tit.  vii.,  4. 

"Admiscetur  vino  parum  aquae,  ita  ut  aqua  convertatur  in  vinum, 
vel  absorbeatur  a  vino;  quia  aqua  significat  populum,  et  vino  reprse- 
sentatur  Sanguis  Christi  Domini,  episque  virtus;  unde  hac  caeremonia 
denotatur  unio  populi  fidelis  cum  suo  capite  Christo,  virtute  hujus 
Sacramenti,  et  Sanguinis  Christi."  Ibid,  No.  11.  "In  missa  solemni 
Diaconus  infundit  vinum  in  calicc,  et  Sub-diaconus  aquam;  quia 
Diaconus  reproesentat  Praedicatores  Evangelii,  per  quos  <Hsseminatur 
virtus  Sanguinis  Christi  in  corda  fidelium,  et  idcirco  munus  etiam 
Diaconi  olim  erat  distribuere  Sanguinem  Christi  communicantibus; 
Sub-diaconus  significat  Joannem  Baptistam  qui  baptizabat  in  aqua  solum, 
non  in  Spiritu  Sancto,  et  populus  significatos  per  aquam  mittebat  ad 
Christum,  ut  cum  illo  unirentur."  Ibid. 
*  See  Ceremonies  of  Low  Mass,  pg.  87. 


CERnMONICS   Olf   HIGH    MASS.  63 

cator  any  drops  from  the  sides  and  edge  of  the  cup,  and 
then  lays  the  purificator  (folded)  upon  the  altar,  a  little 
to  the  right  of  the  corporal.  Then  taking  the  chalice 
by  the  knop  with  his  left  hand,  and  by  the  foot  with 
his  right  hand  (or  in  any  other  convenient  manner), 
he  kisses  the  foot  of  the  chalice  and  then  the  right 
hand  of  the  Celebrant,  and  gives  the  chalice  to  the 
Celebrant. 

The  Celebrant  taking  the  chalice  with  both  hands, 
the  knop  in  his  right  hand  and  the  foot  with  his  left 
hand,  as  at  Low  Mass,  and  the  Deacon  with  his  right 
hand  sustaining  the  right  arm  of  the  Celebrant,  both^ 
say  together  in  a  low  voice,  the  prayer,  "We  offer  unto 
thee,"  etc. 

Having  recited  the  prayer,  the  Celebrant  lowers  the 
chalice  to  about  four  inches  above  the  altar,  makes  with 
it  the  sign  of  the  cross  over  the  corporal,  behind  the 
host,  and  puts  it  down  upon  the  corporal  behind  the 
paten.  Then  the  Deacon  immediately  covers  the  chalice 
with  the  pall. 

Having  put  down  the  chalice,  the  Celebrant  says  the 
prayers,  "In  the  spirit  of  humility,"  etc.,  and  "Come, 
O  thou  the  sanctifier,"  etc.®  Then  he  joins  his  hands 
before  his  breast  and  stands  facing  the  altar  and  awaits 
the  approach  of  the  censer-bearer. 

Immediately  after  the  Celebrant  has  put  down  the 
chalice,  the  Sub-Deacon  turns  by  his  left  (so  as  to  face 
the  people),  goes  forward  on  the  foot-pace  and  down 
to  the  second  step  (that  next  to  the  foot-pace),  turns 

*  "Orationem  offerimus  tibi  Domine,  etc.,  in  oblatione  calicis  non 
solum  a  sacerdote,  sed  etiam  a  diacono  recitari,  turn  quia  diaconus 
antea  vinum  calici  infundit,  turn  quia  antiquitus  idem  diaconus 
Sacratissimum  Sanguinem  populo  ministrabit."  Merati,  Nov<E  Observ., 
Ivii.,  in    Gav. ,   Thcs.    Sac.   Rit.,    pt.    ii.,    tit.    vii. 

*  See  Ceremonies  of  Low  Mass,  pg.  89. 


64  CKRICMONIKS  OF   HIGH    MASS. 

toward  the  north  and  goes  along  the  step  to  the  midst, 
where  he  turns  towards  the  altar,  makes  the  proper 
reverence,  then  turning  again  to  the  north  and  advanc- 
ing a  pace  further  upon  the  step,  he  turns  by  his  right 
to  the  altar,  goes  upon  the  foot-pace  and  stands  before 
the  altar,  at  the  left  of  the  Celebrant,  having  his  hands 
joined  before  his  breast. 

The  censer-bearer,  carrying  the  censer  replenished 
with  burning  coals,  and  accompanied  by  the  boat-bearer, 
will  enter  the  sanctuary  while  the  Celebrant  is  making 
the  oblation  of  the  host  and  the  chalice,  and  after  due 
reverence  before  the  altar,  will  go  to  his  place  on  the 
sanctuary  floor  at  the  Epistle  end  of  the  altar,  and  there 
stand  facing  towards  the  Celebrant,  and  gently  swing 
his  censer  so  that  the  fire  does  not  die. 

3.  The  Censing  of  the  Oblations. 

When  the  Celebrant  has  said  the  prayer,  "Come,  O 
thou  the  Sanctifier,"  at  a  signal  from  the  Master  of 
Ceremonies,  the  censer-bearer,  accompanied  by  the 
Master  of  Ceremonies  and  followed  by  the  boat-bearer, 
goes  up  the  steps  at  the  Epistle  end  of  the  altar  and 
upon  and  along  the  foot-pace  nearly  to  the  midst  of  the 
altar,  where,  after  making  due  reverence  towards  the 
altar  cross  (the  Master  of  Ceremonies  and  the  boat- 
bearer  making  like  reverence  at  the  same  time),  he 
presents  the  censer  to  the  Celebrant.  The  Celebrant 
turns  towards  the  censer-bearer,  and  then  all  is  done  as 
at  the  Introit,  save  that  in  blessing  the  incense  the  Cel- 
ebrant says :'' 

''  "Non  levis  emergit  scrupulus  circa  verba  ilia  "Per  intercessionem 
saocti  Michaelis  Archangeli,  etc.,  quae,  habentur  in  precatione,  quam 
profert  Celebrans  dum,  benedicit  incensum  quod  immittit  in  thuri- 
bulum.     .     .     .     Antiquissimi    codices    Liturgici,     non      Michaelis,     sed 


CEREMONIES   OF   HIGH    MASS. 


65 


BY  the  intercession  of  blessed  Michael,  the  arch- 
angel standing  at  the  right  hand  of  the  altar  of 
incense,  and  of  all  His  elect,  may  the  Lord  vouchsafe 
to  bless  ►J^this  incense  and  to  receive  it  in  the  odour  of 
sweetness,  through  Christ,  our  Lord.    Amen. 

As  soon  as  the  Celebrant  has  taken  the  censer  from 
the  Deacon,  the  Master  of  Ceremonies,  the  censer- 
bearer  and  the  boat-bearer,  after  making  the  proper  act 
of  reverence  towards  the  altar  cross,  go  at  once  by  the 
shortest  way  to  their  places  on  the  sanctuary  floor  near 
the  Epistle  corner  of  the  altar,  where  they  stand  facing 
towards  the  Celebrant,  the  Master  of  Ceremonies  and 
the  censer-bearer  having  their  hands  joined,  and  await 
the  end  of  the  censing  of  the  altar. 

Having  received  the  censer  from  the  Deacon,  the 
Celebrant  turns  to  the  altar,  and  without  any  act  of 
reverence  to  the  cross,  he  censes  the  oblations;^  the 
Deacon  in  the  meanwhile  places  his  right  hand  upon 
the  foot  of  the  chalice,  and  with  his  left  hand  supports 
the  vestment  of  the  Celebrant.  The  Sub-Deacon,  at  the 
left  of  the  Celebrant,  supports  with  his  right  hand  the 
vestment  of  the  Celebrant  and  places  his  left  hand, 
extended,  near  and  a  little  below  his  breast.  The 
Deacon,  when  the  Celebrant  has  finished  censing  the 
oblations,  places  his  right  hand,  extended,  near  and  a 
little  below  his  breast.    The  sacred  ministers  thus  sup- 

Gabrielis  referunt  nomen.  Illyrici  Missa  ah  Eminent.  Bona  edita; 
Miss?  Tilliani  codicis  a  Menardo  vulgata  post  Gregorii  Sacramentarium; 
MS.  Pontificale  Salisburgensis  Ecclesia:,  aptid  Martene,  1.  de  antiq. 
Eccl.  Rit.,  c.  4,  art.  12;  Pontificale  Sagiensis  Ecclesise  undecimo 
Saeculo  exaratum,  et  allegatum  a  Petro  Le  Brun  torn,  i,  part  3,  art.  7; 
sicut  et  Missale  plenarium  satis  vetustum,  .  .  .  legunt  Gabrielis, 
non  vero  Michaelis  in  praedicta  precatione.  .  .  .  Merito  itaque 
piissimus  et  eruditissimus  Card.  Thomasius  hujus  loci  emendationcm 
exoptabat." 

Merati,  Nova'  Ohservationes,  in  Gav.,  Thes.,  pt.  ii.,  tit.  vii.,  Ixiii. 

'"(Sacerdos)  accipiat  thuribuUim  a  diacono,  et  thiirificet  sacrificium 
videlicet  ter  signum  crucis  faciens  et  ter  in  circuitu  calicis,  et  ex  utraque 
parte  calicis  ct  sacrificii."      Frere,  (^us^.  Sarujii,  pg.  76. 


66  CEREMONIES  OE  HIGH    MASS. 

port  the  vestment  of  the  Celebrant  and  accompany 
him  while  he  censes  the  altar,  as  at  the  Introit. 
Holding  the  censer  as  usual,  the  Celebrant  censes 
the  oblations  in  the  following  manner:  Leading 
the  censer  from  a  point  above  and  behind  the 
chalice,  the  Celebrant  draws  it  horizontally  towards 
himself  to  a  point  above  and  a  little  in  front  of 
the  paten,  saying  as  he  does  so,  May;  then  in  like 
manner  he  leads  the  censer  at  the  same  height  from  a 
point  at  the  left  of  the  chalice  and  paten,  and  about 
midway  between  the  beginning  and  the  ending  of  the 
first  movement  of  the  censer,  and  on  a  line  at  right 
angles  with  the  first  movement,  to  a  point  at  the  right  of 
and  a  little  beyond  the  chalice  and  paten,  saying,  this 
incense;  then  he  leads  the  censer  from  a  point  just  to 
the  right  of  the  point  of  beginning,  on  a  line  parallel 
with  and  of  the  same  length  and  height  as  the  first 
movement,  saying  blessed;  then  he  leads  the  censer  at 
the  same  height  on  a  second  line  from  left  to  right, 
saying  by  thee;  then  on  a  third  line  parallel  with  and 
of  same  length  and  height  as  the  first  movement,  and 
a  very  little  farther  to  the  right  of  it,  saying  ascend; 
then  on  a  third  line  from  left  to  right,  of  same  length 
and  height  as  the  second  movement,  saying  to  thee,  O 
Lord;  then,  first  lowering  the  censer  immediately  in 
front  of  the  paten,  so  as  almost  to  allow  the  base  of  the 
censer  to  touch  the  altar  mensa,  and  at  once  raising  it, 
he  leads  the  censer  from  a  point  above  the  front  edge 
of  the  paten  in  a  circle,  from  right  to  left,  above  and 
about  the  chalice  and  paten,  saying,  and  may  thy  mercy; 
then  in  the  same  manner  he  leads  the  censer  in  another 
and  slightly  larger  circle,  from  right  to  left,  saying 
descend;  then  lastly  he  leads  the  censer  in  third  and 
outer  circle  from  left  to  right,  saying  upon  us. 


CEREMONIES  OE   HIGH    MASS.  67 

The  words,  "May  this  incense,"  etc.,  are  said  by  the 
Celebrant  in  a  low  voice, 

4.  The  Censing  of  the  Altar  at  the  Offertory. 

After  the  oblations  have  been  censed,  the  Celebrant 
and  his  sacred  ministers  make  the  due  act  of  reverence 
towards  the  altar  cross.  Then,  if  need  be,  the  Deacon 
moves  the  chalice  (and  also  the  ciborium  if 
one  be  used)  to  the  Epistle  side  of  the  cor- 
poral. The  Celebrant  then  proceeds  to  cense  the 
cross  and  the  altar  as  he  did  at  the  Introit,  but  as 
he  leads  the  censer  he  will  recite,  in  a  low  voice,  words 
from  the  141st  psalm  (verses  2d,  3d  and  part  of  the 
4th)  in  the  following  (or  other  convenient)  order:  At 
each  of  the  three  swings  to  the  cross,  (i)  Let 
(2)  my  prayer  (3)  be  set  forth;  then  at  the  three 
swings  over  and  towards  the  back  of  the  Epistle  side 
of  the  mensa,  (4)  in  thy  sight,  (5)  as  (6)  the  incense; 
at  the  two  swings  at  the  Epistle  end  of  the  altar  (7) 
and  let  the  lifting  tip,  (8)  of  my;  then  at  three  swings 
above  the  mensa  (9)  hands  (10)  be  an  evening  (11) 
sacrifice;  at  the  three  swings  over  and  towards  the  back 
of  the  Gospel  side  of  the  mensa,  (12)  set  (13)  a  watch 
(14)  O  Lord;  at  the  two  swings  at  the  Gospel  end  of 
the  altar  (15)  before  my  (16)  mouth;  at  the  three 
swings  above  the  mensa,  (17)  and  keep  (18)  the  door 
(19)  of  my  lips;  at  the  three  swings  before  the  front 
of  the  Gospel  side  of  the  altar,  (20)  O,  (21)  let  not 
(22)  mine  heart;  at  the  three  swings  before  the  Epistle 
side  of  the  altar  (23)  be  inclined  (24)  to  any  (25)  Cc'/V 
thing. 

While  the  Celebrant  is  censing  the  Epistle  side  of  the 
altar,  the  Master  of  Ceremonies,  or  some  acolyte,  goes 


68  CEREMONIES  OF   HIGH    MASS. 

to  the  midst  before  the  lowest  step,  makes  due  rever- 
ence towards  the  altar  cross,  moves  a  little  towards  the 
Gospel  side  and  then  goes  directly  up  to  the  altar ;  he 
takes  up  with  both  hands  the  altar  cushion  or 
desk  and  book,  turns  by  his  right  and  goes 
directly  down  to  the  sanctuary  floor,  where  he 
turns  again  by  his  right,  and  faces  the  altar ; 
he  stands  erect,  holding  the  desk  and  book  before  his 
breast  until  the  Celebrant  has  finished  censing  the 
Gospel  side  of  the  altar,  when  he  puts  down  the  desk 
and  book  in  the  same  place  and  position  as  he  found 
them,  and  then  turning  by  his  right  he  goes  directly 
down  to  the  floor,  turns  towards  the  altar,  makes  the 
due  act  of  reverence,  and  returns  to  his  place. 

When  the  Celebrant  has  completed  censing  the  altar 
he  gives  the  censer  into  the  hands  of  the  Deacon,  saying 
in  a  low  voice. 


M 


AY  the  Lord  kindle  in  us  the  fire  of  His  love  and 
the  flame  of  eternal  charity. 
When  the  Celebrant  has  censed  the  altar,  the  Sub- 
Deacon  bows  to  the  Celebrant,  turns  by  his  right,  goes 
directly  down  the  steps  to  the  floor  of  the  sanctuary, 
at  the  Epistle  side  of  the  altar;  then  turning  by  his 
right,  he  goes  to  the  midst,  where  facing  the  altar  he 
makes  the  proper  reverence,  and  then  moves  a  little 
to  the  Epistle  side,  where  he  stands  erect,  facing  the 
altar  and  having  his  hands  joined. 

5.  The  Third  Censing  of  the  Celebrant. 

Immediately  after  the  Celebrant  has  made  an  end 
of  censing  the  altar,  the  Deacon  goes  down  to  the  sec- 
ond step  at  the  Epistle  end  of  the  altar,  turns  towards 


CEREMONIES  OE   HIGH    MASS.  69 

the  Celebrant,  and  receives  the  censer  from  him,  as  at 
the  Introit.  Then  going  down  to  the  floor  he  stands 
facing  the  Celebrant  (who  is  turned  towards  the 
south),  and  having  the  Master  of  Ceremonies  on  his 
left  and  the  censer-bearer  behind  him,  he  bows  pro- 
foundly to  the  Celebrant  (the  Master  of  Ceremonies 
and  censer-bearer  also  bow  before  and  after  the  censing 
in  like  manner)  and  censes  him  with  three  swings,  and 
bows  again  to  him.  The  Celebrant  does  not  bow"  to 
the  Deacon,  and  after  the  censing  turns  by  his  right 
towards  the  altar,  and  stands  erect,  having  hands 
joined,  facing  the  altar. 

6.  TJie  Censing  of  the  Clergy. 

Then  the  Deacon,  accompanied  by  the  censer-bearer 
(who  walks  at  the  left  of  the  Deacon),  goes  to  cense 
the  clergy  in  the  choir,  if  any  be  present,  first  making 
due  reverence  in  the  midst  towards  the  altar.  He  will 
cense  first  such  of  the  clergy  as  are  officially  greater 
than  the  others ;  or  if  there  be  no  distinctions  of  dignity, 
those  on  the  south  side  of  the  choir  and  afterwards 
those  on  the  north  side,  making  an  act  of  reverence 
towards  the  altar  before  beginning  to  cense  those  who 
are  censed  in  the  second  place.  If  the  clergy  be  few 
in  number,  the  Deacon  will  cense  them  separately ;  if 
many,  he  will  cense  them  in  groups,  first  a  group  on  one 
side,  and  then  a  group  on  the  other  side.  When  censing 
the  clergy,  both  Deacon  and  censer-bearer  will  bow 
to  the  person,  or  persons,  censed,  before  and  after  each 
act  of  censing.  The  clergy  will  return  the  salutation 
of  the  Deacon  before  and  after  the  censing,  bowing  less 

*  Merati,    Nov<e   Observ.,   in    Gavantum,   Thes.    Sac.    Rit.,   pt.    ii.,    tit. 
vii.,     Ixix. 


70  ce;re;monies  of  high  mass. 

profoundly.  The  Celebrant  is  always  censed  with 
three  swings  unless  the  Bishop  of  the  Diocese  is  pres- 
ent, when  he  is  censed  with  two  swings  of  the  censer. 
The  Bishop  present,  either  solemnly  assisting,  or  in  the 
choir,  is  censed  with  three  swings,  immediately  after 
the  Celebrant  has  been  censed,  except  when  his  own 
Metropolitan  is  present,  to  whom  priority  in  the  order 
of  censing  is  then  given,  the  Metropolitan  being  censed 
with  three  swings  and  the  Bishop  with  two.  The 
Bishop  coadjutor  (or  suffragan),  when  the  Diocesan 
is  present,  even  though  he  be  the  Celebrant,  is  censed 
with  two  swings ;  but  when  the  Diocesan  is  not  present, 
he  is  censed  with  three  swings. 

Other  Bishops,  the  Diocesan  or  the  Metropolitan 
present,  are  censed  with  two  swings,  otherwise  with 
three  swings.  The  Rector,  or  the  superior  Priest,  of 
the  church,  assisting  in  the  choir,  is  censed  with  two 
swings,  after  the  dignitaries  and  before  other  Priests 
on  that  side  of  the  choir.  Canons  in  cathedral  churches, 
abbots,  and  other  dignitaries  are  censed  with  two 
swings.  Priests  assisting  in  choir  are  censed  separately 
with  a  single  swing.* 

When  the  Deacon  has  censed  all  the  clergy  in  the 
choir,  or  if  none  be  present,  when  he  has  censed  the 
Celebrant,  he  goes,  attended  by  the  censer-bearer,  to  the 
midst  immediately  before  the  lowest  step  of  the  altar, 
makes  due  reverence  towards  the  altar,  turns  towards 
the  Sub-Deacon,  bows  to  him,  censes  him  with  two 
swings,  and  then  bows  again,  the  Sub-Deacon 
in  the  meanwhile  turning  himself  towards  the  Deacon, 

*  Cf.  De  Herdt,  Praxis  Pontif.,  tom.  i.,  ch.  xxiii.  When  many 
Priests  are  present  in  the  choir,  they  may  be  censed  in  groups,  with 
a  triple  leading  of  the  censer  (as  to  the  Book  of  the  Gospels)  towards 
each   group,    on   either   side   of   the   choir. 


CEREMONIES   OE    HIGH    MASS.  7 1 

and  bowing  before  and  after  the  censing.  The  Deacon 
then  hands  the  censer  to  the  censer-bearer,  who,  while 
the  Deacon  censes  the  Sub-Deacon,  stands  on  the 
Deacon's  right,  about  midway  between  the  Deacon  and 
Sub-Deacon,  a  pace  or  two  distant  from  the  lowest  step 
of  the  altar. 

This  done,  the  Deacon,  having  his  hands  joined,  goes 
directly  up  to  his  step  (that  next  to  the  foot-pace), 
and  there  turns  by  his  right  and  moves  a  little  to  the 
north  so  as  to  turn  his  back  upon  the  Gospel  side  of 
the  altar,  faces  the  censer-bearer,  and  is  censed  by  him 
with  two  swings,  each  bowing  to  the  other 
before  and  after  the  act  of  censing.  The  Deacon,  after 
he  has  been  censed,  turns  back  towards  the  altar  and 
stands  facing  it,  directly  before  the  midst,  having  his 
hands  joined. 

7.  The  Censing  of  the  People. 

The  censer-bearer,  after  he  has  censed  the  Deacon, 
makes  due  reverence  towards  the  altar,  and  then  imme- 
diately proceeds  to  cense  the  acolytes  with  a  single 
swing,  in  order,  (the  Master  of  Ceremonies,  candle- 
bearers,  etc.),  separately  or  in  groups,  as  may  be  con- 
venient; then  the  lay  choristers;  and  lastly,  standing 
at  the  chancel  gate,  he  censes  the  people  with  three 
swings,  first  towards  those  in  the  midst ;  second 
towards  those  on  his  left,  and  third  towards  those  on  his 
right.  He  bows  before  and  after  each  act  or  before  and 
after  the  three  swings,  the  people  returning  the  bows. 

After  censing  the  people,  the  censer-bearer  returns 
to  the  altar  in  the  midst  immediately  before  the  lowest 
step,  where  the  boat-bearer  rejoins  him,  at  his  left ;  and 
then  after  the  due  act  of  reverence  towards  the  altar 


72  CEREMONIES  OE   HIGH    MASS. 

cross,  both  go  to  the  sacristy,  to  make  ready  the  censer 
for  use  at  the  elevation.* 

The  manner  of  censing  persons  will  always  be  in 
accordance  with  directions  given  in  note  on  page  25. 
The  censer  is  not  to  be  throzvn  or  tossed  towards  the 
person  or  persons  to  be  censed,  but  gently  and  grace- 
fully led ;  the  censer-bearer  meanwhile  standing  erect. 
All  who  are  censed,  stand  while  they  are  censed. 

8.  The  Offerings  of  the  People. 

The  Celebrant,  after  he  has  been  censed  by  the 
Deacon,  will  return  to  the  midst  of  the  altar  and  stand 
there,  erect,  having  his  hands  joined  and  facing  the 
altar.  The  Deacon,  after  he  has  been  censed,  will  turn 
towards  the  altar,  make  due  act  of  reverence  towards 
the  altar  cross,  then  go  up  to  the  left  hand  of  the 
Celebrant,  and  stand  by  the  book,  facing  the  altar,  hav- 
ing his  hands  joined.  When  the  Deacon  goes 
up  to  the  foot-pace,  the  Sub-Deacon  first  com- 
ing to  the  midst  before  the  lowest  step,  and 
there  making  due  act  of  reverence,  will  also  go  up 
to  the  foot-pace,  to  the  right  of  and  near  the  Celebrant, 
and  then  stand  facing  the  altar,  and  having  his  hands 
joined.  Meanwhile  the  Master  of  Ceremonies  will  take 
up,  with  both  hands,  the  alms-basin  from  the  credence, 
and  carrying  it  with  both  hands  at  about  the  height 
of  his  breast,  will  come  before  the  midst  of  the  altar, 
at  a  point  about  a  pace  or  two  distant  from  the  lowest 
step,  where,  after  making  due  act  of  reverence  towards 

*  Cf.  Bauldry,  Man.  Sac.  Ccerem,  pt.  :ii.,  cap.  xi.,  art.  vii.  If, 
however,  the  censer-bearer  can  do  so  conveniently,  after  carrying  his 
censer  to  the  sacristy,  he  (and  the  boat-bearer)  will  return  to  the 
sanctuary  and  stand,  in  the  usual  place,  (or  where  it  may  be 
convenient),  during  the  prayers  for  the  Church  militant,  and  then 
return  to  the  sacristy  to  make  ready  the  censer. 


CEREMONIES  OE   HIGH    MASS.  73 

the  altar  cross,  he  wih  stand,  facing  the  altar,  and  await 
the  Celebrant  and  his  sacred  ministers. 

Then  the  Celebrant  and  his  sacred  ministers  turn 
towards  the  people  (the  Celebrant  and  Deacon  turn  by 
their  right,  the  Sub-Deacon  by  his  left),  and  all  three 
come  down  the  altar  steps  to  the  floor,  where  they  turn 
and  make  due  act  of  reverence  to  the  altar ;  then  turning 
towards  the  people  (the  Master  of  Ceremonies  also 
turning),  they  go,  the  Celebrant  in  the  midst,  the 
Deacon  at  his  right,  the  Sub-Deacon  at  his  left,  pre- 
ceded by  the  Master  of  Ceremonies,  to  the  entrance 
of  the  choir,  /.  c,  to  the  gateway  of  the  balustrade 
which  marks  the  line  between  the  nave  and  the  chancel. 
Arrived  at  this  place,  the  Master  of  Ceremonies  delivers 
the  basin  into  the  hands  of  the  Sub-Deacon,  with  the 
accustomed  salutations,  and  withdraws  a  little  to  the 
left  of  the  Sub-Deacon.  All  face  the  people,  and 
(except  the  Sub-Deacon)  have  their  hands  joined. 

The  Church-wardens,  or  other  persons  duly 
appointed,  having  collected  the  alms  and  other  devo- 
tions of  the  people,  bring  the  same  before  the  Cele- 
brant, make  due  act  of  reverence  towards  the  altar,  bow 
to  the  Celebrant  and  his  sacred  ministers,  and  deposit 
the  offerings  in  the  basin  held  by  the  Sub-Deacon. 
They  remain  standing  there  until  the  Celebrant 
has  presented  and  placed  the  offerings  upon  the  altar. 
The  Celebrant  and  sacred  ministers  return  the  saluta- 
tions of  the  Wardens  or  others  with  moderate  bows. 

Having  received  the  offerings,  the  Celebrant  and  his 
ministers,  escorted  as  before  by  the  Master  of  Cere- 
monies, return  to  the  altar,  make  due  reverence  before 
the  lowest  step,  ascend  to  the  foot-pace,  and  then 
move  to  the  Epistle  side  where  the  Sub-Deacon  gives 


74  CEREMONIES   OF   HIGH    MASS. 

the  basin  with  the  offerings  to  the  Celebrant.  The 
Celebrant  taking  the  basin  with  both  hands,  presents 
and  places  it  upon  the  altar  at  the  Epistle  side.  Then 
he  takes  up  the  basin  and  returns  it  to  th^  Sub-Deacon, 
who  hands  it  to  the  Master  of  Ceremonies,  or  an  aco- 
lyte standing  on  the  second  step  at  the  Epistle  corner. 
The  basin  is  then  carried  to  the  credence  or  other  con- 
venient place.  The  sacred  ministers  bow  to  the  Cele- 
brant, go  down  the  lateral  steps  at  the  Epistle  corner 
to  the  floor,  and  thence  to  the  credence.  The  Deacon 
takes  with  both  hands  the  Lavabo  towel,  the  Sub- 
Deacon  the  cruet  and  basin ;  and  they  go  to  the  second 
step  at  the  Epistle  corner,  where  they  bow  and  minister 
to  the  Celebrant. 

9.     The  Washing  of  the  Hands. 

The  Celebrant,  beginning  at  once  to  recite  in  a  low 
voice  the  psalm  Lavabo,  turns  by  his  right  and  moves 
to  the  end  of  the  foot-pace  at  the  Epistle  corner ;  there 
standing  with  his  left  side  to  the  altar,  he  continues 
the  psalm,  and  at  the  same  time  holds  the  extremities  of 
his  thumbs  and  forefingers  over  the  basin  while  the 
Sub-Deacon  pours  water  over  them.^*'  Having  washed 
his  fingers,  he  takes  the  towel,  and  facing  the  altar, 
wipes  his  fingers  dry,  and  then  returns  it  to  the  Deacon. 
He  continues  the  psalm  as  directed  at  Low  Mass. 

The  Deacon  and  the  Sub-Deacon,  when  they  have 
finished  ministering  to  the  Celebrant  at  the  Epistle  end 
of  the  altar,  bow  to  him,  return  to  the  credence,  and 
put  down  the  Lavabo  towel,  basin  and  cruet  of  water ; 
then,  having  their  hands  joined,  they  go  upon  the  floor 

1"  "Hiis  ita  peractis,  eat  sacerdos  ad  dextrum  cornu  altaris,  et  abluat 
manus  mimsterio  sub-diaconi  et  aliorum  ministrorum  ita  dicens,  Munda 
me  Domine  ab  o»uii  inquinamento,  etc."     Frere,  Cust.  Sarum,  pg  77. 


CEREMONIES  OF  HIGH    MASS.  75 

of  the  sanctuary,  to  the  midst  before  the  lowest  step  of 
the  altar,  and  make  due  reverence  toward  the  altar ; 
after  which  the  Deacon  ascends  to  his  step,  the  Sub- 
Deacon  remains  upon  the  sanctuary  Hoor,  and  both 
face  the  altar,  standing  directly  behind  the  Celebrant. 

10.   The  Orafioncs  super  Ohlata. 

The  Celebrant  then  proceeds  as  at  Low  Mass,  saying 
the  prayer,  "Receive,  O  Holy  Trinity,"  etc. ;  then  turn- 
ing by  his  right  towards  the  people,  he  says,  "Let  us 
pray  for  the  whole  state  of  Christ's  Church  Militant." 
He  then  turns  to  the  altar,  completing  a  circle, ^^  bows 
his  head  to  the  altar  cross ;  and  raising  his  joined  hands 
as  high  as,  but  not  touching  his  chin,  he  makes  a  brief 
silent  prayer  for  those  living  for  whom  he  intends  to 
offer  the  holy  sacrifice ;  and  then  extending  his  hands 
before  his  breast  and  raising  his  head  he  says,  in  a 
clear,  audible  voice,  the  prayer,  "Almighty  and  ever- 
living  God,"  etc. ;  at  the  end  of  the  prayers,  bowing 
his  head  at  the  holy  Name  and  joining  his  hands,  he 
sings^-  the  words,  "Our  only  Mediator  and  Advocate." 

As  soon  as  the  Celebrant  has  said,  "Let  us  pray  for," 
etc.,  the  Master  of  Ceremonies  (who  after  the  presen- 
tation of  the  offerings  of  the  people  remains  standing 
near  the  credence),  if  he  be  a  Priest,  goes,  either 
by  the  floor  of  the  sanctuary  and  up  the  steps  be- 
fore the  Gospel  side  of  the  altar,  or  up  the  steps  of 
the  altar  at  the  Epistle  end  and  along  the  foot-pace, 

**  Quando  Sacerdos  vertens  se  ad  populum  dicit  Orate  Pratrcs,  eum 
non  reverti  per  eandem  viam,  sen  per  earn  partem  quae  respicit  cornu 
Kpistolas;  sed  perficere  circulum,  et  reverti  per  earn  partem  quae  respicit 
cornu  Evangelii;  ad  indicandum  fructum  Sacrificii  distribuendum 
praecipue  super  Ecclesiam  ex  Gentibus  coadunatam  quae  per  cornu 
Evangelii   significatur.    P.    M.   Quarti,  Com.  Rub.  Mis.,  pt.   ii.,  tit.  vii.,  7. 

I''  See  Ceremonies  0/  Low  Mass,  Notes  on  the  Mass  No.  VII.,  and 
Appendix  No,    9    in  this  C'er,  of  High  Mass, 


76  CEREMONIES   OF    HIGH    MASS. 

to  the  left  hand  of  the  Celebrant,  where  he  stands  by 
the  book  (facing  the  altar  and  having  his  hands  joined 
before  his  breast)  ready  to  assist  the  Celebrant 
during  the  prayers  for  the  Church  militant.  As  he 
passes  before  the  midst  of  the  altar,  in  going  to  his 
place  by  the  book,  he  turns  towards  the  altar  and  makes 
due  act  of  reverence.  The  prayers  ended,  he  bows  to  the 
Celebrant,  turns  by  his  left  and  goes  to  the  second  step 
at  the  Gospel  corner ;  he  stands  there,  facing  towards 
the  Celebrant,  until  the  Confession ;  he  kneels  during 
the  Confession,  Absolution  and  the  "Comfortable 
Words,"  facing  towards  the  Celebrant ;  then  stands,  as 
before,  until  the  latter  part  of  the  Preface  ("Therefore 
with  Angels,"  etc.)  is  begun,  when  he  bows  to  the  Cele- 
brant, goes  down  the  steps  to  the  floor  at  the  Gospel 
corner,  and  thence  by  the  sanctuary  floor  to  his  place  on 
the  floor  at  the  Epistle  corner,  making  due  act  of  rev- 
erence as  he  passes  before  the  midst  of  the  altar,  and 
stands  facing  the  altar,  until  after  the  Sanctus,  when 
he  kneels  until  after  the  elevation.* 

IJ.  The  preparation  of  the  Communicants. 

The  prayers  for  the  Church  militant  ended,  the  Cele- 
brant, having  his  hands  joined  before  his  breast,  turns 
by  his  right  towards  the  people,!  ^"^1  (if  it  is  to  be 
said)  says  the  exhortation,  "Dearly  beloved  in  the  Lord, 
ye  who  mind,"  etc.,  to  which  the  persons  who  will 
receive  the  Holy  Communion  respond,  "Amen." 

Then    (or  immediately  after  the    prayers    for    the 

*  If  the  Master  of  Ceremonies  does  not  go  up  to  the  left  of  the  Cele- 
brant, he  will  stand  during  the  Church  militant  prayers,  where  he  will 
kneel  after  the  Sanctus.  He  kneels  in  the  same  place  during  the 
Confession,  etc.,  as  directed  above. 

t  When  the  Celebrant  turns  to  the  people  to  say  the  exhortation,  the 
Deacon  moves  a  little  towards  the  Epistle  side  of  the  altar. 


CEREMONIES   OF   HIGH    MASS.  ^^ 

Church  militant,  when  the  longer  exhortation  is  not 
said)  he  proceeds  to  say  to  those  who  come  to  receive 
the  Holy  Communion,  "Ye  who  do  truly  and  earnestly 
repent,"  etc. 

This  exhortation,  "Ye  who  do  truly,"  etc.,  ended,  the 
Sub-Deacon  turns  and  goes  towards  the  Gospel  side 
and  kneels  upon  the  lowest  step,  facing  the  Gospel 
corner  of  the  altar ;  and  the  Deacon  goes  directly  down 
to  the  floor,  turns  by  his  right,  and  goes  towards  the 
Epistle  side,  and  kneels  upon  the  lowest  step,  facing 
the  Epistle  corner  of  the  altar.^^ 

The  Celebrant,  when  he  has  said  this  exhortation, 
turns  back  to  the  altar  (completing  a  circle),  kneels 
down  on  both  knees,  joins  his  hands  and  says  in  a  low 
but  audible  voice  the  Confession,  "Almighty  God, 
Father  of  our  Lord  Jesus  Christ,"  etc.  Then  standing 
up  and  turning  by  his  right  to  the  people  he  says  in  a 
clear  voice,  the  Absolution,  "Almighty  God,  our  heav- 
enly Father,"  etc.,^*    and    the    Comfortable  Words,^'' 

"  The  rubric  directs  "the  Priest  and  all  those  who  are  minded  to 
receive' the  Holy  Communion,"  to  say  the  General  Confession,  "humbly 
kneeling."  In  the  Prayer  Book  of  the  Church  of  England  the  same 
Confession  is  ordered  to  be  made  "by  one  of  the  ministers;  both  he  and 
all  the  people  humbly  Icneeling  upon  their  knees."  In  the  present  Latin 
Rite  at  the  time  of  Communion  in  a  Solemn  Mass,  the  Deacon 
(except  at  a  Mass  in  which  a  Bishop  is  the  Celebrant)  sings  the  Con- 
fession, standing  on  the  floor,  below  the  lowest  step  of  the  altar,  at 
the  Epistle  corner,  and  profoundly  inclined  towards  tlie  Celebrant  and 
the  Sub-Deacon  who  stand  on  the  foot-pace  at  the  Gospel  corner. 
{Cf.  De  Herdt  Praxis  Pontif.  lib.  i.,  cap.  xxv.  and  Merati,  in  Gai>. 
Thes.  Sac  Rit.,  pt.  iv.,  tit.  viii.  Observ.  vii.)  With  us,  the  Celebrant 
at  the  Confession,  kneels  upon  the  foot-pace,  before  the  midst  of  the 
altar.  Both  of  the  sacred  ministers  must  kneel  when  the  Celebrant 
kneels.  As  then  the  Deacon  must  kneel  during  the  Confession,  it 
seems  fitting  that  he  should  kneel  as  nearly  as  possible  in  the  place 
where  by  old  usage,  he  would  have  stood  in  reciting  the  Confession. 
And  as  the  Celebrant  kneels  facing  the  altar  it  is  fitting  that  the 
Deacon  should  do  likewise.  If  the  l)eacon  kneels  opposite  the  Epistle 
corner,  the  Sub-Deacon  ought  to  kneel  opposite  the  Gospel  corner  and 
on  a  step  not  higher  than  that  on  which  the  Deacon  kneels. 

"  By  the  present  and  old  time  usage  in  the  Latin  rite,  the  Celebrant 
is  required  to  say  the  Absolution  in  the  plural  form,  even  if  there  be 
but  one  person  to  receive  the  Sacrament;  because,  as  BaruflFaldus  says, 
"these  words  belong  also  to  others  present,  about  to  communicate  by 
spiritual    communion."      "Porro    sicut   in    missa,    imo    tantum    praesente. 


78  CEREMONIES  OE   HIGH    MASS. 

"Hear  what  comfortable,"  etc.,  in  the  manner  (Hrectcd 
at  Low  Mass.  During  the  Confession,  Absolution  and 
Comfortable  Words,  the  sacred  ministers,  acolytes  and 
choir,  kneel.  At  the  Siirsum  corda  they  stand  again 
until  after  the  Sanctus;  then  the  acolytes  and  choir 
kneel  until  after  the  elevation.* 

When  the  Celebrant  begins  the  Comfortable  Words, 
at  a  sign  from  the  Master  of  Ceremonies,  the  acolytes 
who  are  to  carry  torches  at  the  elevation,  go  to  the 
sacristy,  making,  together,  in  the  midst,  due  act  of 
reverence  towards  the  altar  before  they  leave  the  sanc- 
tuary. 

12.  The  Preface. 

After  the  Comfortable  Words,  the  Celebrant,  extend- 
ing and  raising  his  hands  to  the  height  of  his  shoulders, 
and  standing  turned  to  the  people,  sings  "Lift  up  your 
hearts."  When  the  choir  have  sung  the  response,  the 
Celebrant  joins  his  hands  before  his  breast,  and  sings, 
"Let  us  give  thanks  unto  our  Lord  God."  Then  at 
once  turning  again  to  the  altar  (completing  a  circle), 
and  having  hands  raised  and  extended  as  at  the  Collect, 
the  Celebrant  sings  the  Preface,  "It  is  very  meet, 
right,"  etc. 

At  the  end  of  the  Preface,  the  Celebrant  joins  his 

dicitur  Misereatur  vestri,  ita  etiam  uno  tantum  communicaturo  dici 
debet  vestri,  non  tui,  hsec  enim  verba  cadunt  super  alios  priesentes, 
communione  spiritual!  communicaturos."  Baruffaldo,  Ad  Rit.  Rom. 
Com.,  tit.   xxiv.,  sec.   iii. 

1^  The  texts  of  Scripture,  here  called  "Comfortable  Words,"  are  to 
be  regarded  as  closely  associated  with  the  words  of  Absolution,  and 
not  as  a  lesson.  The  Celebrant  should  say  (not  sing)  them,  in  the 
tone  of   voice   used   in   the   Absolution. 

*  In  Masses  on  the  ferias  in  Advent  and  Lent,  and  Ember  days, 
(and  vigils  that  are  fasts),  except  Maundy  Thursday  and  the  vigils 
of  Christmas,  Easter  and  Whitsun,  the  acolytes  and  choir  kneel  at  the 
Collect  for  the  day,  at  the  prayer  of  consecration  until  the  end,  and 
at  the  post-communion  Collect.  Cf.  Van  Der  Stappen,  Sac.  Liturgia, 
tom.     v.,     p.     437. 


CEREMONIES  OE  IIIGII    MASS.  79 

hands  before  his  breast,  bows  moderately,  and  in  a  low 
voice  says  tlie  Sanctits,  while  the  choir  sing  it. 

In  churches  where  there  are  two  standard  candle- 
sticks before  the  altar  (one  on  the  Epistle  side  and  the 
other  on  the  Gospel  side),  the  two  candle-bearers, 
when  the  singing  of  the  Preface  is  nearly  concluded, 
light  tapers  at  the  burning  candles  on  the  credence, 
and  go  with  them  to  the  midst  before  the  altar,  where 
they  make  due  reverence  towards  the  altar ;  then  one 
candle-bearer  goes  to  the  Epistle  side  and  lights  the 
candles  which  are  in  the  candlestick  on  that  side,  and 
at  the  same  time  the  other  candle-bearer  does  the  like 
duty  on  the  Gospel  side.  Then,  after  due  reverence 
before  the  midst  of  the  altar,  they  return  to  the  cre- 
dence, extinguish  and  put  down  their  tapers,  and 
stand,  as  before,  until  the  Preface  and  Sanctns  are 
ended,  when  they  kneel. ^^ 

When  the  Celebrant  has  sung  the  words,  "Let  us 
give  thanks,"  etc.,  the  sacred  ministers  turn  and 
advance  towards  each  other ;  arrived  at  the  midst  they 
turn  towards  the  altar,  and  together  make  due  act  of 
reverence,  and  then  stand  erect.  The  Deacon  then  goes 
up  to  his  step,  and  both  stand  on  a  line  with  the  Cele- 
brant, as  they  did  during  the  prayer  for  the  Church 
militant. 

13.  The  Sanctns  and  the  Bringing  in  of  the  Lights. 

A  little  before  the  Sanctns,  the  sacred  ministers, 
after  due  act  of  reverence,  ascend  the  steps  of  the  altar 
(as  they  did  at  the  Creed),  and  stand,  the 
Deacon  on  the  right,  the  Sub-Deacon  on  the  left  hand 
of  the  Celebrant ;  and  having  their  hands  joined,  and 

"Bauldry,  Man.  Sac.  Cerem.,  pt.iii.,  c.  xi.,  art.  vii. 


8o  CEREMONIES  OF   HIGH    MASS. 

bowing  moderately,  they  say  the  Sanctiis^'  Then  mak- 
ing the  sign  of  the  cross,  they  say  with  the  Celebrant 
the  Bencdictus. 

Towards  the  end  of  the  Preface,  the  acolytes  (who 
went  to  the  sacristy  at  the  Comfortable  Words),  come 
back  mto  the  sanctuary  carrying  their  lighted  torches, 
preceded  by  the  censer-bearer  and  the  boat-bearer,  and 
advance  to  the  midst,  and  stand  before  the  altar  on  a 
line  parallel  with  and  three  or  four  paces  distant  from 
the  lowest  step  of  the  altar.  The  censer-bearer  carry- 
ing his  censer  replenished  with  burning  coals,  but 
without  incense  thereon,^^  and  the  boat-bearer  carry- 
ing the  incense  boat,  stand  in  front  of  the  line  of  torch- 
bearers.  Then  all  together  make  the  proper  reverence 
towards  the  altar.  Then  the  censer-bearer  and  the 
boat-bearer  go  at  once  to  the  floor  before  the  Epistle 
end  of  the  altar,  where  they  stand,  and  face  towards 
the  Celebrant.  The  censer-bearer  will  gently  swing 
the  censer,  in  order  that  the  fire  therein  may  not  die. 
The  torch-bearers  after  the  common  act  of  rever- 
ence, kneel  in  groups  back  of  the  Sub-Deacon, 
before  the  lowest  step,  on  a  line  parallel  with  the  front 
of  the  altar,  one  group  on  the  Epistle  side  of  the  sane- 
ly At  the  Sanctus  (Merati  in  Gav.  Thes.  Sac.  Rit.,  pt.  ii.,  tit. 
vii.,  Observ.  43,  85),  the  first  acolyte,  if  he  is  not  acting  as  a  torch- 
bearer,  or  in  that  case  the  Master  of  Ceremonies,  or  some  other 
acolyte,  may  ring  the  bell,  thrice,  at  regular  intervals,  each  time  making 
two  strokes  with  the  hammer  or  clapper,  or  the  ringing  of  the  bell  at 
this  time  may  be  dispensed  with,  inasmuch  as  the  singing  of  the 
Sanctus,  by  the  choir,  makes  the  sounding  of  the  bell  needless.  L,e 
Vavasseur,   Cer.  Rit.  Rom.,   pt.   vi.,   sec.    i,  ch.    i,   art.   iii. 

"At  the  Sanctus  it  became  the  custom  in  this  country  (England) 
from  the  thirteenth  century  onwards  at  public  Masses  at  the  high 
altar  (capitular,  conventual,  or  parish,  as  the  case  might  be)  to  ring 
a  bell  often  hung  in  a  bell-cole  above  the  chancel  arch,  which  was 
called  the  Sanctus-bell,  or  sauce-bell,  in  order  to  give  notice  to  those 
who  were  unable  to  be  present,  that  the  Canon,  or  Sacring,  was  about 
to  begin"  (Simmons  Lay  Folks  Mass  Book,  pg.  272).  See  Note,  on 
bell  at  elevation,  and  Appendix  No.  5. 

"  "Cum  thuribulo  non  fumigante"  (Bauldry,  Cerem.  pt.  iii.,  c.  xi., 
art  viii.). 


CEREMONIES  OP  HIGH   MASS.  8l 

tuary  and  the  other  on  the  Gospel  side,  each  one  a  little 
distant  from  the  others  in  the  same  group.  At  the 
elevation  of  the  host,  the  torch-bearers'"  may  raise 
their  torches  so  that  the  lower  end  of  the  staves 
come  up  nearly  as  high  as  their  breasts,  and  thus 
sustain  them  until  the  chalice  is  put  down  upon  the 
altar.  If  other  acolytes  to  carry  torches  are  lacking, 
the  candle-bearers,  at  a  signal  from  the  Master 
of  Ceremonies,  will  light  and  take  up  two  torches 
provided  (for  the  purpose)  near  the  credence,  or  they 
will  go  to  the  sacristy  and  there  kindle  two  torches, 
and  when  the  censer-bearer  enters  the  sanctuary,  they, 
carrying  their  torches,  will  follow  him  to  the  midst 
before  the  altar,  make  due  act  of  reverence  at  the  same 
time  with  him,  then  after  bowing  to  each  other,  they 
will  kneel,  as  directed  above,  before  the  altar  steps. 

The  acolytes  bearing  torches  at  the  elevation  will 
remain  kneeling,  as  directed  above,  until  after  the  Cele- 
brant has  received  the  Precious  Blood,  when  they  rise; 
and  holding  their  torches,  genuflect,  and  then  stand 
in  lines  parallel  with  the  ends  of  the  altar,  standing  thus 
until  after  those  who  come  to  receive  the  Communion 
have  been  communicated,  or  until  after  the  Priest, 
turning  towards  the  people  and  holding  up  the  Sacra- 
ment, has  given  an  opportunity  for  Communion  and 
then  has  turned  back  and  put  down  the  Sacrament  upon 
the  altar,  when  they  return  to  their  places  and  kneel  as 
before. 

After  the  choir  has  sung  the  Sanctus  (and  the  Bene- 
dictns,^^  if  it  be  sung  in  this  place),  the  sacred  minis- 
ters bow  towards  the  cross,  and  then  turn  and  go 

"  See  Appendix   No.  4. 
^  See   Appendix   No.   3. 


82  CEREMONIES  OF   HIGH    MASS. 

down,  the  Deacon  to  his  step  and  the  Sub-Deacon  to 
the  floor ;  they  kneel  down  each  on  his  own  step,  the 
Deacon  behind  the  Celebrant  and  the  Sub-Deacon  be- 
hind the  Deacon.  The  Celebrant  also  kneels  down  at 
the  same  time,  and  with  hands  joined  says  the  prayer, 
"We  do  not  presume,"  etc.,  as  at  Low  Mass.  After  the 
prayer  all  rise.  The  Deacon  goes  up  to  the  left  of  the 
Celebrant,  uncovers  the  ciborium  (if  it  be  in  use),  and 
moves  it  to  a  place  behind  the  paten  and  chalice,  and 
then  stands  ready  to  turn  the  leaves  of  the  book.  The 
Sub-Deacon  rises,  and  remains  standing  on  the  floor 
before  the  midst. 

Towards  the  end  of  the  Sanctus  and  the  Benedictus 
qui  venit,  or  shortly  before  the  Celebrant  begins  the 
Prayer  of  Consecration,  the  Master  of  Ceremonies 
places  incense  in  the  censer,  and  then  both  the  censer- 
bearer  and  the  Master  of  Ceremonies  kneel. 


CHAPTER  V. 

From  the  Canon  to  the  Communion, 

If  the  Benedictus  qui  venit  is  sung  after  the  Celebrant 
has  said  the  prayer  of  "Humble  access."  the  Celebrant 
awaits  the  end  of  the  singing.  Then,  with  earnest  rec- 
ollection and  sincere  devotion,  he  proceeds  to  say  the 
Prayer  of  Consecration,  and  then  to  receive  the  Holy 
Communion,  doing  all  as  directed  at  Low  Mass,  save 
that  the  covering  and  uncovering  of  the  chalice  (and 
ciborium)  will  be  made  for  him  by  the  Deacon  or  Sub- 


CERKMONIKS  OF   HIGH    MASS.  83 

Deacon.  And  wlicncvcr  the  Celebrant,  at  the  mention 
of  the  holy  Name,  bows  his  head  (before  the  consecra- 
tion) to  the  cross,  or  (after  the  consecration)  to  the 
Sacrament,  the  sacred  ministers  bow  in  like  manner 
with  him. 

1.  The  Consecration  of  the  Host. 

At  the  Celebrant's  utterance  of  the  words  "until  His 
coming  again,"  the  Deacon  turning  by  his  right,  goes 
down  to  his  step,  and  then  bowing  profoundly  towards 
the  altar  cross,  or  genutiecting  if  the  Blessed  Sacra- 
ment be  in  the  tabernacle  he  goes  to  the  right  hand  of 
the  Celebrant,  and  kneels  beside  the  Celebrant.  At  the 
time  when  the  Deacon  passes  to  the  right  hand  of  the 
Celebrant,  the  Sub-Deacon  makes  due  act  of  reverence 
towards  the  altar,  then  goes  to  the  lowest  lateral  step 
at  the  Epistle  end  of  the  altar,  (at  a  point  about  oppo- 
site the  Deacon's  step  before  the  altar),  upon  which  he 
kneels  facing  towards  the  Gospel  side,  and  takes  from 
the  hands  of  the  censer-bearer  the  censer,  and  holds 
himself  in  readiness  to  cense  the  Blessed  Sacrament 
at  the  Elevation. 

When  the  Celebrant  elevates  the  host,  the  Deacon, 
with  his  left  hand,  slightly  raises  the  bottom  part  of  the 
back  of  the  Celebrant's  chasuble.  When,  after  genu- 
flecting, the  Celebrant  rises,  the  Deacon  rises  at  the 
same  time,  covers  the  ciborium  and  replaces  it  behind 
the  chalice,  uncovers  the  chalice  (laying  the  pall  upon 
the  corporal  at  the  right  side  of  the  chalice)  and  kneels 
again. 

2.  The  Consecration  of  the  Chalice. 

At  the  elevation  of  the  chalice,  he  sustains  the  back 


84  CERKMONIRS  OF  HIGH    MASS. 

part  of  the  chasuble  (as  at  the  elevation  of  the  host)  ; 
he  rises  as  the  Celebrant  puts  down  the  chalice  upon  the 
altar,  covers  it  with  the  pall  and  genuflects  simultane- 
ously with  the  Celebrant ;  then  he  rises  and  goes  to  the 
book  at  the  left  hand  of  the  Celebrant,  where  he  again 
genuflects,^  and  then  stands,  ready  to  turn  the  leaves  of 
the  book,  if  need  be. 

At  the  elevation  of  the  host  and  chalice,  the  Sub- 
Deacon  censes  the  Blessed  Sacrament  with  three 
swings  of  the  censer  at  each  elevation,  bowing  pro- 
foundly before  and  after  the  censing  at  each  elevation. 
He  makes  the  first  swing  as  the  Celebrant  genuflects 
immediately  after  he  has  consecrated  the  host,  the  sec- 
ond as  the  Celebrant  elevates  the  host ;  the  third  as  the 
Celebrant  lays  down  the  host  upon  the  paten.  Then 
in  like  manner  he  censes  the  Precious  Blood,  when  the 
Celebrant  genuflects  immediately  after  the  consecra- 
tion, then  again  as  the  chalice  is  elevated,  and  lastly 
as  the  chalice  is  put  down  upon  the  altar. 

The  sacring  bell  should  be  rung-  by  the  Master  of 
Ceremonies  or  an  acolyte,  simultaneously  with  the  cens- 
ing, viz. :  First,  when  the  Celebrant  genuflects ;  next, 
when  he  elevates  the  host;  and,  lastly,  when  he  lays 
down  the  host  upon  the  paten ;  then  in  like  manner, 

1  Merati,  in  Gav.,  pt.  ii.,  tit.  viii.,  Obscrv.  xxxiii. 

After  the  consecration,  while  the  Blessed  Sacrament  is  on  the  altar, 
the  sacred  ministers,  in  passing  from  one  side  to  the  other,  make  no  act 
of  reverence  in  the  midst,  but  do  so  in  the  places  from  which  they  go 
and  to  which  they  come.  {Cf.  Van  Der  Stappen,  Sac.  Liturgia,  torn,  v., 
pg.   i86.) 

2  "In  elevatione*  corporis  Christ!  ab  una  parte  ad  minus  pulsenturf 
Campana;."t  Const.  Johannis  Peccham,  A.  D.  1281;  Lyndwood's  Pro- 
vinciale,  lib.  iii.,  tit.   23,  p.   231. 

*  (Elevatione)  Quae  fit,  ut  populus  illud  adoret. 

■\(Pulsenter)  Ut  scilicet,  sonent  ex  una  parte  ad  minus. 

X(Campance)  Non  intelligas  de  pluribus  illo  tempore  simul  pulsandis 
in  una  Ecclesia,  quia  sufficit  unam  sonari;  sed  pluraliter  loquitur 
respectu  plurium  Rcclesiarum."  Lyndwood's  Com.  super  Const. 
Altissimus.    etc. 

See  Appendix  No.  5. 


CEREMONIES   OE   HIGH    MASS.  85 

when  he  genuflects,  when  he  elevates  the  chalice,  and 
when  he  puts  clown  the  chalice  upon  the  altar.^ 

3.  The  Oblation  and  the  rest  of  the  Canon. 

Immediately  before,  or  at  the  instant  when,  the  Cele- 
brant utters  the  words,  "Wherefore,  O  Lord  and  heav- 
enly Father,"  the  Sub-Deacon  returns  the  censer  to  the 
censer-bearer,  rises  and  returns  to  his  place  in  the 
midst  before  the  lowest  step,  genuflects,  rises  and 
stands,  having  hands  joined,  facing  the  altar.  The 
censer-bearer  rises,  comes  before  the  midst  of  the  altar, 
behind  the  Sub-Deacon,  genuflects,  rises  and  goes  to 
the  sacristy,  puts  away  the  censer,  returns  to  his  place 
in  the  sanctuary  on  the  floor  at  the  Epistle  end  of  the 
altar,  near  the  credence,  and  stands  facing  towards  the 
altar. 

When  the  Celebrant  signs  himself  with  the  sign  of 
the  cross  at  the  words,  "heavenly  benediction,"  and 
strikes  his  breast  at  the  words,  "although  we  are 
unworthy,"  the  Deacon  does  likewise.  When  the  Cele- 
brant utters  the  words,  "our  bounden  duty  and  ser- 
vice," the  Deacon  passes  to  the  right  hand  of  the  Cele- 
brant, genuflecting  before  he  goes  from  the  left  hand 
and  after  he  arrives  at  the  right  hand  of  the  Celebrant. 
Then  standing,  he  uncovers  the  chalice,  genuflects  with 
the  Celebrant,  rises  at  once  with  him ;  then  while 
the  Celebrant  makes  the  sign  of  the  cross  over  the 
cup  of  the  chalice  with  the  host,  the  Deacon  places  two 

'  Gavantus,  Thes.  Sac.  Rit.,  pt.  ii.,  tit.  viii.,  rub.  6. 

Note.  We  are  unable  to  quote  any  particular  authority  for  a  usage 
which  seems  to  be  convenient  and  fitting,  viz.,  tliat  (if  a  single  bell  be 
used)  each  time  the  bell  is  sounded  as  directed  above,  three  strokes 
be  made  with  hammer  or  clapper,  at  quickly  following  and  regular 
intervals,  i.  e.,  nine  in  all,  at  each  elevation.  "Ternario  namque 
numero   gaudet   Deus."    (Ibid.) 


86  CI^REMONIKS   OF    HIGH    MASS. 

fingers  of  his  right  hand  upon  the  base  of  the  chaHce, 
meanwhile  holding  his  left  hand  extended  near  his 
breast.  When  the  Celebrant  has  put  the  chalice  down 
upon  the  altar,  the  Deacon  at  once  covers  it  with  the 
pall,  then  genuflects  at  the  same  time  with  the  Cele- 
brant, and  rises  with  him.  The  prayer  of  consecration 
ended,  as  the  Celebrant  is  about  to  begin  the  Lord's 
Prayer,  the  Deacon  genuflects,  rises  and  turns  by  his 
left,  and  goes  down  to  his  step,  and  stands,  having 
his  hands  joined  before  his  breast,  facing  the  altar, 
behind  the  Celebrant. 

When  the  Sub-Deacon  rises,  the  Master  of  Cere- 
monies and  all  the  acolytes  (except  those  holding 
torches*)  also  rise  and  stand  in  their  places,  facing 
the  altar,  and  having  their  hands  joined. 

At  the  end  of  the  prayer  of  consecration,  while  ele- 
vating chalice  and  host,  the  Celebrant  sings  the  words, 
"World  without  end."  He  then,  except  where  other- 
wise directed,  proceeds  as  in  Low  Mass,  except  that 
the  prayers  which  he  says  "privately,"  will  be  said  so 
as  to  be  audible  to  the  Deacon,  and  also  to  the  Sub- 
Deacon  when  the  latter  stands  near  him  upon  the  foot- 
pace. 


CHAPTER  VL 

Thd  Communion. 

I.  The  Fraction  and  Commixture. 

When  at  the  end  of  the  Lord's  prayer  the  Celebrant 
says  the  words,  "Deliver  us  from  evil,"  the  Deacon  gen- 

*  "Quando  facienda  est  Communio  populi  in  Missis  festivis  remanent 
acolythi  tenentes  intortia  genuflexi,  cseteris  stantibus."  P.  M.  Quarti, 
Com.  in  Rub.  Mis.,  pt.  ii.,  tit.  viii.,  8.     See  also  Appendix  No.  4. 


CEREMONIliS   OF    HIGH    MASS.  87 

uflects  upon  his  step,  rises  and  advances  to  the  aUar 
at  the  right  hand  of  the  Celebrant,  genuflects,  rises  at 
once  and  stands,  having  his  hands  joined,  by  the  side 
of  the  Celebrant. 

When  the  Celebrant  signs  himself  while  saying 
"favourably  grant  peace  in  our  time,"  the  Deacon  will 
sign  himself  in  like  manner.  After  the  words,  "safe 
from  all  disquietude,"  the  Deacon  first  uncovering  the 
chalice,  genuflects  simultaneously  with  the  Celebrant, 
and  rises  with  him.  When  the  Celebrant  makes  the 
sign  of  the  cross  over  the  chalice  with  the  particle 
broken  from  the  host,  and  says,  "The  peace  ^  of  the 
Lord  >J<  be  always  with  >^  you,"  the  Deacon  responds, 
"And  with  thy  spirit." 

When  the  Celebrant  says,  "The  Peace  of  the  Lord," 
etc.,  the  Sub-Deacon,  at  a  sign  from  the  Master  of 
Ceremonies,  genuflects,  rises  at  once,  ascends  the  steps 
and  advances  to  the  altar  at  the  left  hand  of  the  Cele- 
brant, genuflects  towards  the  Sacrament,  rises  and 
stands,  having  hands  joined,  facing  the  altar. 

When  the  Celebrant  has  said  the  prayer,^  "Let  this 
commixture,"  etc.,  and  has  withdrawn  his  hands  from 
the  chalice,  the  Deacon  covers  the  chalice.  Then 
when  the  Celebrant  genuflects,  both  of  the  sacred  min- 
isters genuflect  and  rise  again  with  him. 

2.  The  Kiss  of  Peace. 

When  the  Celebrant  says,  "O  Lamb  of  God,"  etc., 
both  of  the  sacred  ministers  say  the  same  words  with 
him,'  bowing  their  heads  to  the  Sacrament.    When  the 

*  "Hie  cruce  signando  deponat  dictam  terciam  partem  hostie  in 
sanguine  sic  dicendo,  Hec  sacrosancta  commixtio  corporis,  etc."  Frere, 
Cust.  Saruni.  pg.  84. 

^  Ad  Agnus  dei  dicendum  accedant  diaconus  et  subdiaconus  ad  sacer- 
Hotem  uterque  a  dextris  .  .  .  et  dicant  privatim  Agnus  dei,"  etc 
Frere,  Cust.  Sarum,  pg.  84. 


88  CEREMONIES   OF   HIGH    MASS. 

Celebrant  strikes  his  breast,  the  sacred  ministers  also 
strike  the  breast  with  the  right  hand,  meanwhile  keep- 
ing the  left  hand  extended  near  and  a  little  below  the 
breast. 

The  Master  of  Ceremonies  and  other  acolytes 
standing  in  their  places,  facing  toward  the  altar,  hav- 
ing their  heads  bowed  toward  the  Sacrament,  strike 
their  breasts  at  the  same  time  and  in  like  manner  with 
the  sacred  ministers. 

In  Solemn  Masses^  "the  Kiss  of  Peace"  is  given 
to  the  sacred  ministers,  and  to  any  other  clergy  who 
may  be  assisting  at  the  altar  or  in  the  choir,  in  the 
following  manner : 

Immediately  after  the  Agnus  Dei,  the  Sub-Deacon 
genuflects,  rises  and  goes  down  to  the  Deacon's  step,* 
and  stands  directly  behind  the  Celebrant,  facing  the 
altar,  and  having  his  hands  joined.  Meanwhile  the 
Master  of  Ceremonies,  (if  he  be  a  Priest),  after  genu- 
flecting on  the  floor  before  the  midst  of  the  altar,  goes 
to  the  left  of  the  Celebrant,  genuflects,  rises,  and  stands 
by  the  book. 

The  Deacon,  when  the  Sub-Deacon  leaves  the  foot- 
pace, kneels  at  the  right  of  the  Celebrant  until  the 
Celebrant  has  said  the  prayer,  "O  Lord,  Jesu  Christ, 
who  saidst,"  etc.,  when  he  rises,  and  stands,  having 
his  hands  joined. 

The  Celebrant,  having  said  the  prayer,  and  having 
the  Deacon  standing  on  his  right,  places  his  hands 
upon  the  corporaP  and  kisses  the  altar.    The  Deacon, 

*  Cf.  p.  M.  Quarti,  Com.  in  Rub.  Mis.,  pt.  ii.,  tit.  x.,  3  et  8. 

*  Merati,  in  Gav.,   Thes.  Sac.   Rit.,  pt.  ii.,  tit.  x.,  Observ.   xli. 

•At  this  time,  as  also  whenever  similar  directions  are  given,  the 
hands  are  not  to  be  placed  upon  the  altar  so  as  to  keep  the  palms  in  a 
perpendicular  position,   nor   the   tips   of  the  fingers  turned   upward,  but 


CEREMONIES  OE   HIGH    MASS.  89 

keeping  his  hands  joined  and  not  touching  the  altar, 
kisses  the  altar  at  a  point  directly  before  him  and  to 
the  right  of  the  corporal,  simultaneously  with  the 
Celebrant.  Then  the  Celebrant,  standing  erect,  turns 
towards  the  Deacon,  who  at  once  turns  himself  towards 
the  Celebrant  and  bows  to  him.  The  Celebrant  does 
not  bow  to  the  Deacon  before  giving  him  the  Peace, 
nor  does  he  genuflect  towards  the  Sacrament  either 
before  he  turns  towards  the  Deacon  or  when,  after 
giving  the  Peace,  he  turns  again  to  the  altar.  The 
Celebrant  places  his  hands  upon  the  Deacon's 
shoulders  (his  right  hand  upon  the  left  shoulder,  his 
left  hand  upon  the  right  shoulder),  and  simultaneously 
the  Deacon  places  his  hands  (palms  upward)  under- 
neath the  Celebrant's  arms.  Then  the  Celebrant  and 
the  Deacon  bring  their  heads  together  so  that  their 
left  cheeks  touch  lightly,  or  very  nearly  touch  each 
other,®  and  the  Celebrant  says  in  a  low  voice,  "Peace 
be  with  you,"  and  the  Deacon  responds,  "And  with  thy 
spirit." 

Then  the  Deacon  withdraws  his  hands,  joins  them, 
bows  to  the  Celebrant,  genuflects  to  the  Sacrament, 
rises,  and  turning  by  his  left  and  so  as  not  to  turn  his 
back  upon  the  Sacrament,  he  goes  dov/n  to  his  step, 
to  the  right  of  the  Sub-Deacon  to  give  him  the  Peace. 

The  Celebrant  withdraws  his  hands,  joins  them, 
slightly  inclines  his  head  to  the  Deacon,  and  turns 
again  to  the  altar,  then  bowing  his  head  and  shoulders 
moderately,  he  places  the  extremities  of  his  longer 
fingers  upon  the  corporal  (his  hands  being  joined)  and 

the  hands  extended  and  quietly  resting,  extensam,  quasi  jacentcm,  palm 
downward,  upon  the  altar. 

Cf.  Bauldry,  Man.  Sac.  Cccrem.,  pt.  iii.,  c.  iii.,  n.  5,  et  Van  Der 
Stappen,  Sac.  Lit.,  torn  iii.,  p.  249. 

*  De  Herdt,  Praxis  Pontif.,  lib.  i.,  cap.  xxiv.  2. 


go  CEREMONIlvS   OF    HIGH    MASS. 

goes  on  to  say  the  prayers,  "O  Lord  Jesus  Christ,  Son 
of,"  etc.,  and,  "Let  not  the  partaking,"  etc. 

When  the  Deacon  comes  upon  the  second  step  and 
stands  facing  toward  the  Gospel  side,  the  Sub-Deacon 
at  once  turns  himself  towards  him,  and  bows  to  him. 
The  Deacon  does  not  bow  at  this  time,  because  he  who 
bears  the  Kiss  of  Peace,  makes  no  reverence  to  whom- 
soever he  will  give  it,  until  after  he  has  given  it.'^ 
After  the  Sub-Deacon  has  bowed  to  him,  the  Deacon 
places  his  hands  upon  the  Sub-Deacon's  shoulders, 
brings  his  left  cheek  close  to  the  left  cheek  of  the  Sub- 
Deacon,  says  to  him,  "Peace  be  with  you,"  withdraws 
his  hands,  bows  to  the  Sub-Deacon,  faces  the  altar  for 
an  instant,  and  then  (as  soon  as  the  Sub-Deacon  has 
gone  away  from  the  second  step),  goes  along  the  same 
step  to  the  Gospel  side  and  then  to  the  altar  at  the  left 
of  the  Celebrant,  where  he  genuflects,  rises  and  stands 
by  the  book,  having  his  hands  joined. 

The  Sub-Deacon  receives  the  Peace,  as  the  Deacon 
received  it  from  the  Celebrant ;  he  places  his  hands 
underneath  the  Deacon's  arms,  brings  his  left  cheek 
close  to  the  Deacon's  left  cheek,  and  responds,  "And 
with  thy  spirit ;"  then  withdrawing  and  joining  his 
hands,  he  bows  to  the  Deacon.  At  this  instant  the 
Master  of  Ceremonies  genuflects,  rises  and  goes 
down,  or  if  he  be  not  on  the  foot-pace,  he  comes 
to  the  left  of  the  Sub-Deacon ;  then  at  once  both  Sub- 
Deacon  and  the  Master  of  Ceremonies,  each  having 
his  hands  joined,  genuflect  towards  the  Sacrament,  rise, 
and  turning  towards  the  people  (the  Sub-Deacon  by 
his  left,  the  Master  of  Ceremonies  by  his  right),  they 
go  together  to  give  the  Peace  to  the  clergy  who  are  in 

^  Ibid,  lib.  i.,  cap.   24,  sec.   5. 


CEREMONIES  OE  HIGH    MASS.  91 

the  choir.  As  they  go  down  the  steps,  the  Master 
of  Ceremonies  allows  the  Sub-Deacon  to  precede  hitn 
a  little  and  then,  arrived  on  the  tloor,  he  passes  to  the 
left  of  the  Sub-Deacon,  and  so  accompanies  liim  until 
they  return  to  the  altar. 

The  Sub-Deacon  arrived  in  the  midst  of  the  choir 
salutes  both  sides,  first  the  Epistle  and  then  the  Gospel 
side,  with  a  moderate  bow,  and  then  goes  to  give  the 
Peace  to  the  person  of  greatest  dignity,  to  whom  he 
makes  no  reverence  until  after  he  has  given  the  Peace. 
If  the  clergy  on  the  side  of  the  choir  where  the  Peace 
is  first  given,  are  all  of  the  same  Order,  and  stand 
in  one  line,  the  Sub-Deacon,  having  given  it  to  the 
person  who  is  at  the  head  of  that  line,  goes  to  give  the 
Peace,  in  like  manner,  on  the  other  side  of  the  choir, 
genuflecting  towards  the. altar  as  he  passes  from  one 
side  to  the  other.  The  person  who  receives  the  Peace 
from  the  Sub-Deacon  gives  it  to  his  neighbour,  and  so 
it  is  passed  on  until  all  on  that  side  of  the  choir  have 
received  it.  If  there  are  several  lines  of  clergy,  the  Sub- 
Deacon  gives  the  Peace  to  the  person  at  the  head  of 
each  line.  If  there  are  clergy  of  different  ranks  of  holy 
Order  present,  the  Sub-Deacon  gives  the  Peace  to  one 
of  each  Order,  who  passes  it  on  to  his  neighbour  of  the 
same  rank,  and  he  in  turn  to  another,  until  all  have 
received  it.  All  who  receive  the  Peace  stand  while  they 
receive  it,  and  bow  before  and  after,  to  him  from  whom 
they  receive  it.  He  who  gives  the  Peace  bows  after  he 
has  given  it. 

Having  given  the  Peace  to  the  clergy  in  the  choir, 
the  Sub-Deacon,  accompanied  by  the  Master  of  Cere- 
monies, returns  to  the  altar,  where  he  and  his  com- 
panion genuflect  on  the  floor  in  the  midst  before  the 


92  ci;re;monies  of  high  mass. 

lowest  step.  Then  if  the  Master  of  Ceremonies  be  in 
holy  Order,  the  Sub-Deacon  gives  him  the  Peace,  and 
then  goes  to  the  altar  at  the  right  of  the  Celebrant, 
where  again  he  genuflects,  then  rises  and  stands,  having 
his  hands  joined,  and  assists  the  Celebrant,  as  directed 
below.  The  Master  of  Ceremonies  goes  to  his  place 
opposite  the  Epistle  corner  of  the  altar. 

If  the  Peace  is  given  only  to  the  sacred  ministers 
(no  other  clergy  being  present),  all  is  done  as  directed 
above,  save  that  the  Master  of  Ceremonies  does  not 
leave  his  place,  nor  go  to  the  book ;  and  the  sacred 
ministers  having  received  the  Peace,  return  to  the 
altar  at  once,  and  stand  alongside  the  Celebrant,  the 
Deacon  on  the  left  and  the  Sub-Deacon  on  the  right 
hand. 

Immediately  after  the  Celebrant  has  said  the  Agnus 
Dei  (if  the  Peace  of  the  Lord  be  not  given),  the  Deacon 
and  the  Sub-Deacon  change  places ;  the  Deacon 
going  to  the  left  of  the  Celebrant,  the  Sub-Deacon  to 
his  right,  each  genuflecting  before  leaving  his  place 
and  on  arriving  at  the  other  side  of  the  Celebrant,  and 
not  when  passing  before  the  midst  of  the  altar. 

3.  TJie  Communion  of  the  Celebrant. 

The  Celebrant  proceeds  to  say  the  three  prayers,  as 
at  Low  Mass.  The  prayers  said,  he  disjoins  his  hands, 
places  them  upon  the  corporal,  stands  erect,  genu- 
flects, rises,  and  says  privately,  "I  will  receive  the 
Bread  of  heaven,  and  call  upon  the  Name  of  the  Lord." 
The  sacred  ministers  genuflect  and  rise  simultaneously 
with  the  Celebrant,  then  stand  profoundly  inclined  to 


CKREMONIES   OF   HIGH    MASS.  93 

the  altar,  while  the  Celebrant  receives  the  Holy  Com- 
munion.'* 

Having  taken  the  paten  and  host  into  his  hands  as  at 
Low  Mass,  the  Celebrant  bows  moderately  and  strikes 
his  breast  three  times  with  the  extremities  of  the  last 
three  fingers  of  his  right  hand,  saying  each  time  pri- 
vately, "Lord  I  am  not  worthy,"  etc.  The  sacred 
ministers  also  strike  the  breast  with  the  right  hand 
simultaneously  with  the  Celebrant,  meanwhile  keeping 
the  left  hand  extended  near,  and  a  little  below,  the 
breast. 

After  the  Celebrant  has  received  the  host,  the  Sub- 
Deacon  uncovers  the  chalice.  Then  both  of  the  sacred 
ministers  genuflect  and  rise  simultaneously  with  the 
Celebrant. 

4.  The  Shewing  of  the  Sacrament  to  the  People. 

When,  after  he  has  received  the  Precious  Blood,  the 
Celebrant  replaces  the  chalice  upon  the  altar,  and  has 
withdrawn  his  hands  from  it,  the  Sub-Deacon  at  once 
covers  the  chalice.  Then  the  sacred  ministers  genuflect 
and  rise  at  the  same  time  with  the  Celebrant.  Then 
the  sacred  ministers,  if  they  are  not  to  receive  the 
Communion,  change  places,  as  they  did  after  the  Agnus 
Dei,  the  Deacon  going  to  the  right  of  the  Celebrant, 
the  Sub-Deacon  to  the  left.  The  Deacon  then  uncovers 
the  chalice,  and  the  ciborium  also,  if  one  is  in  use. 
The  Celebrant  and  the  sacred  ministers  then  genuflect 
and  rise  at  once ;  the  Celebrant  placing  his  hands  upon 
the  corporal,  the  sacred  ministers  keeping  their  hands 
joined  while  genuflecting.     Then  the  Celebrant  gives 

*  The   Celebrant,   in   receiving  the   Communion,   will   follow   the   direc- 
tions given  in  the  Ceremonies  for  Low  Mass. 


94  CKREMONIKS  OI^   IflGll    MASS. 

the  chalice  into  the  hands  of  the  Deacon  (who  will 
take  it  by  the  knop  with  his  right  hand  and  by  the 
foot  with  his  left),  and  he  himself  takes  up  the  paten, 
or  the  ciborium,  as  at  Low  Mass ;  then  taking  one  of 
the  small  hosts  between  the  thumb  and  forefinger  of  his 
right  hand,  he  holds  it  a  little  raised  over  the  paten, 
or  ciborium  (which  he  holds  as  high  as  his  breast), 
his  right  hand  resting  upon  the  rim  of  the  paten  or 
ciborium.  Then  the  Celebrant  turns  by  his  right  to 
the  people ;  the  Sub-Deacon  having  his  hands  joined 
also  turns  by  his  right ;  the  Deacon  by  his  left.  Then 
all  three  standing  thus  before  the  altar,  the  Celebrant 
in  the  midst,  the  Sub-Deacon  (having  hands  joined) 
at  his  right,  the  Deacon  (holding  chalice  as  high  as 
his  breast)  at  his  left,  the  Celebrant,  keeping  his  eyes 
fixed  upon  the  host  held  in  his  right  hand,  says  in  a 
low  voice  or  privately,  "Behold  the  Lamb  of  God," 
etc. ;  then  thrice,  "Lord,  I  am  not  worthy,"  etc.,  as  at 
Low  Mass.  Then  the  torch-bearers  kneeling  before  the 
altar,  at  a  sign  from  the  Master  of  Ceremonies,  rise 
at  once  from  their  places,  genuflect ;  and  then  go 
to  the  Epistle  and  Gospel  sides  of  the  altar,  and 
there  stand,  holding  their  torches,  in  lines  parallel 
with  the  steps  at  the  ends  of  the  altar  (those  on  one 
side  facing  those  on  the  other),  during  all  the  time  of 
Communion.  At  the  same  time  two  acolytes,  at  a  sign 
from  the  Master  of  Ceremonies,  take  from  the  credence 
the  houselling  cloth  for  the  communion  of  the  clergy, 
and,  after  genuflecting  before  the  altar,  kneel  facing 
one  another  at  the  ends  of  the  foot-pace,  or  on  the  sec- 
ond step,  holding  the  extended  cloth  by  the  four  cor- 
ners, with  both  hands,  at  about  the  height  of  the  breasts 
of  the  clergy  who  will  kneel  upon  the  foot-pace,  or,  if 


CEREMONIES  OF  HIGH   MASS.  95 

it  be  more  convenient,  on  the  second  step  before  the 
altar,  to  receive  the  Communion. 


5.  The  Communion  of  the  Bishops  and  Sacred 
Ministers. 

As  soon  as  the  Celebrant  turns  towards  the  people 
with  the  Sacrament,  as  directed  on  page  94,  the  Bishop 
of  the  diocese,  having  on  a  stole  (if  present  to  receive 
the  Holy  Communion),  first  approaches  the  altar  pre- 
ceded by  two  Chaplains.  He  goes  before  the  lowest 
step  of  the  altar,  where  he  genuflects ;  then  he  goes 
up  and  kneels  before  the  houselling  cloth,  over  which 
he  holds  his  right  hand  supported  by  his  left.  The 
Chaplains  kneel  on  either  side  of  him.  Then  the  Cele- 
brant (having  the  Deacon  standing  at  his  left  hand 
and  the  Sub-Deacon  at  his  right),  delivers  to  the 
Bishop  the  Sacrament  of  the  Body  of  the  Lord  in  the 
usual  manner;  afterward  he  administers  to  him  the 
chalice.  Then  the  Bishop  and  his  Chaplains  rise,  go 
down  below  the  lowest  step  of  the  altar,  and  genuflect 
in  the  midst.  The  Chaplains  then  precede  the  Bishop 
to  his  place.  Then  the  other  Bishops  approach,  one 
after  the  other,  each  wearing  a  stole. 

After  the  Bishops  have  received  the  Sacrament,  the 
sacred  ministers,  if  they  are  to  be  communicated,  kneel 
down  before  the  houselling  cloth,  the  Deacon  af  the 
Epistle  side  and  Sub-Deacon  at  the  Gospel  side.  They 
hold  their  hands  extended  over  the  houselling  cloth, 
the  left  hand  supporting  the  right.  The  Celebrant  takes 
the  paten  or  ciborium,  and  turns  by  his  right  towards 
the  sacred  ministers.  He  delivers  to  them  the 
Sacrament  of   the    Body  of   the    Lord    in    the  usual 


96  CEREMONIES   OF    HIGH    MASS. 

manner,  first  to  the  Deacon  and  then  to  the  Sub- 
Deacon.  Then  replacing  the  paten  or  ciborium  upon 
the  altar,  the  Celebrant  uncovers  the  chalice,  genuflects, 
rises  and  taking  the  chalice,  turns  and  administers  it  to 
the  Deacon  and  the  Sub-Deacon.  When  the  sacred 
ministers  have  received  the  Communion,  and  the  Cele- 
brant has  turned  back  to  the  altar,  the  acolytes  lift  up 
the  cloth,  rise  and,  holding  the  houselling  cloth 
extended  and  uplifted,  go  behind  the  sacred  ministers 
(who  then  rise  and  advance  upon  the  foot-pace  to  the 
altar),  and  when  the  sacred  ministers  have  gone  up  to 
the  altar,  the  acolytes  kneel  again  as  before,  and  await 
the  other  clergy  or  acolytes  who  may  come  to  receive 
the  Communion. 

6.  The   Communion  of  the  Clergy. 

The  sacred  ministers  genuflect  when  they  arrive 
alongside  the  Celebrant,  and  then  stand  erect  having 
their  hands  joined.  Then,  if  there  are  others  of  the 
clergy  to  be  communicated,  the  Celebrant  gives  the 
chalice  to  the  Deacon ;  and  taking  the  paten  or  ciborium 
into  his  hands,  he  turns  to  communicate  those  who 
present  themselves,  the  Deacon  and  Sub-Deacon  turn- 
ing at  the  same  time.  He  does  not  repeat  again  the 
words,  "Behold,  the  Lamb  of  God,"  etc.,  but  stands 
in  silence  until  the  clergy  have  approached.  Those 
to  be  communicated  come  duly  vested  and  "in  order," 
first  the  Priests  in  the  order  of  their  dignity, 
afterward  the  Deacons,  two  by  two.  They  genuflect 
before  the  lowest  step,  and  then  go  up  and  kneel  close 
to  the  extended  houselling  cloth.  The  Celebrant  ad- 
ministers the  Sacrament  of  the  Body,  and  the  Deacon 


CEREMONIES  OF   HIGH    MASS.  97 

administers  the  chalice;  the  Sub-Deacon  keeps  at  the 
right  of  the  Celebrant.^" 

7.  Of  the  Communion  of  the  Acolytes. 

After  the  Priests  and  Deacons  have  been  communi- 
cated, the  acolytes  who  are  to  receive  the  Communion 
will  come  in  order,  two  by  two,  and  after  genuflecting 
before  the  midst  of  the  altar,  will  kneel  before  the 
houselling  cloth  and  receive  the  Sacrament. 

If  the  acolytes  who  hold  the  houselling  cloth  are  to 
receive  the  Communion,  two  other  acolytes  will  take 
their  places  and  hold  the  cloth  while  they  do  so. 

The  torch-bearers,  if  they  are  to  receive  the  Com- 
munion, come  in  like  manner,  two  by  two ;  other  aco- 
lytes meanwhile  supplying  their  places  and  holding 
their  torches. 

8.  Of  the  Communion  of  the  People. 

When  the  clergy  and  acolytes  have  received  the 
Communion,  the  acolytes  who  hold  the  houselling  cloth 
fold  it  and  replace  it  upon  the  credence ;  then  they 
take  the  cloth  for  the  Communion  of  the  people,  and, 
first  making  genuflection  together  before  the  midst  of 
the  altar,  go  and  spread  the  houselling  cloth  over  the 
chancel  rail  or  balustrade,  and  kneel  at  each  end,  hold- 
ing the  cloth  as  they  did  that  for  the  clergy. 

Then  the  Celebrant,  assisted  by  the  Deacon  and 
accompanied  by  the  Sub-Deacon  (as  at  the  Communion 

1"  See  Ceremonies  of  Low  Mass  for  directions  for  the  Communion  of 
clergy  and  people. 

All  the  clergy  who  are  to  receive  the  Communion  should  be  duly 
vested,  and  all  (save  those  who  assist,  or  enter  in  procession  with, 
the  Celebrant)  should  go  to  places  assigned  them,  within  the  chancel, 
before  the  Mass  begins.  No  one  in  holy  order  should  kneel  at  the 
chancel  rail,  with  the  lay  people,  to  receive  the  Communion. 


98  CEREMONIES  OE  HIGH    MASS. 

of  the  clergy),  goes  clown  to  the  rail  or  balustrade, 
to  communicate  the  people." 

During  the  Communion  of  the  Priest,  the  clergy  and 
the  people,  the  choir  sing  the  Agnus  Dei. 

When  all  the  people,  who  come  to  receive  the  Sacra- 
ment, have  communicated,  the  Celebrant  and  his  sacred 
ministers  return  to  the  altar.  Arrived  on  the  foot- 
pace before  the  midst  of  the  altar,  the  Celebrant  puts 
down  the  paten  or  ciborium  upon  the  corporal,  rubs 
his  thumbs  and  forefingers  together  over  the  paten  or 
open  ciborium,  to  remove  any  fragments ;  then  turns 
a  little  towards  the  Deacon,  and  with  both  hands  takes 
the  chalice,  turns  again  to  the  altar,  cleanses  the  lips 
of  the  chalice  with  his  own  lips,  and  puts  it  down  in  its 
place  upon  the  corporal.^^  The  Deacon  then  covers  the 
ciborium  and  places  it  behind  the  chalice;  he  then 
places  upon  the  chalice  the  paten  with  whatever  hosts 
or  fragments  may  be  upon  it,  covers  the  paten  with 
the  pall,  and  then  spreads  over  the  pall  the  silk  veil, 
arranging  it  as  at  the  beginning  of  the  Mass.  Then 
the  Celebrant  (placing  both  hands  upon  the  corporal) 
and  the  sacred  ministers  (having  their  hands  joined) 
genuflect  and  rise  at  once ;  and  the  sacred  ministers  go, 
as  directed  below,  to  their  places  behind  the  Celebrant. 

If  while  the  Celebrant  stands  between  his  sacred  min- 
isters in  the  midst  before  the  altar,  facing  the  people, 
no  one  comes  to  receive  the  Communion,  he  will  turn 
again  to  the  altar  (completing  a  circle),  and  the  sacred 
ministers  at  the  same  time  will  also  turn  again  to  the 

'1  The  rubric  directs  the  Priest,  after  he  has'  delivered  the  Communion 
"to  the  Bishops,  Priests  and  Deacons,"  to  deliver  the  same  in  like  man- 
ner "to  the  people,  also  in  order,  into  their  hands,  all  devoutly  kneeling." 

^  Not  infrequently  the  moisture  upon  the  edge  and  sides  of  the  cup 
of  the  chalice,  after  the  people  have  been  communicated,  is  most 
probably  saliva,  for  the  removal  of  which  the  Celebrant  may  very 
properly  use  a  purificator. 


CEREMONIES  OF    HIGH    MASS.  99 

altar.  Then  after  replacing  and  covering  the  sacred 
vessels,  as  directed  above,  the  Celebrant  and  his  sacred 
ministers  genuflect,  rise  and  proceed  with  the  service. 

After  the  Communion,  the  Master  of  Ceremonies 
(if  he  be  a  Priest)  comes  to  the  midst  before 
the  altar,  genuflects,  and  when  the  sacred  min- 
isters go  behind  the  Celebrant,  goes  up  to  the 
book,  genuflecting  again  when  he  arrives  along- 
side of  the  Celebrant.  At  the  same  time  the  torch- 
bearers  return  before  the  lowest  step  of  the  altar,  genu- 
flect, and  kneel  down  until  the  Gloria  in  excelsis. 

After  genuflecting  with  the  Celebrant  (i.  e.,  immedi- 
ately after  the  chalice  and  paten  have  been  covered 
with  the  silk  veil),  the  Deacon  rises  and  goes  to  his 
step,  behind  and  on  a  line  with  the  Celebrant,  and  the 
Sub-Deacon  rises  and  goes  down  to  the  floor,  and 
both  stand  erect,  having  hands  joined,  and  facing 
towards  and  on  a  line  with  the  Celebrant. 


CHAPTER  VII. 
The  Thanksgiving  and  conclusion  oe  the  Mass. 
I.  The  Prayer  of  Thanksgiving. 

Then  the  Celebrant,  standing  erect,  extends  his  hands 
(the  thumbs  and  forefingers  being  still  joined  together) 
before  his  breast,  and  sings,  "Our  Father,"  etc. 

The  Lord's  prayer  ended,  the  Celebrant  says  the 
prayer,  "Almighty  and  everliving  God,"  etc.  As  he 
utters  the  words,  "Thy  Son,  our  Saviour,  Jesus 
Christ,"  he  bows  his  head  to  the  Sacrament,  and  at  the 
end  of  the  prayer,  as  he  says  the  words,  "Through 


lOO  CEREMONIES  OF   HIGH    MASS. 

Jesus  Christ  our  Lord,"  he  bows  his  head  and  joins 
his  hands.  The  sacred  ministers  bow  when  and  as 
the  Celebrant  does. 

2.  The  Gloria  in  Bxcelsis. 

Then,  if  it  is  to  be  said,  the  Celebrant,  extending  his 
hands  and  raising  them  as  high  as  his  shoulders,  sings, 
"Glory  be  to  God  on  high,"  joining  his  hands  and 
bowing  his  head  to  the  Sacrament,  as  he  sings  the 
word  "God."  The  choir  then  take  up  the  song  with 
the  words,  "and  on  earth/'  etc.  (not  repeating,  "Glory 
be,"  etc.),  and  sing  the  hymn,  Gloria  in  excelsis.  All 
in  the  church  stand  during  the  singing  of  this  hymn,  as 
required  by  the  rubric,  and  because  the  Blessed  Sacra- 
ment is  upon  the  altar.^^  Immediately  after  the  Cele- 
brant has  sung  or  intoned  the  first  words  of  the  hymn, 
the  sacred  ministers  genuflect  and  then  ascend  the 
steps  of  the  altar  (as  they  did  at  the  Creed)  and  stand, 
the  Deacon  on  the  right,  the  Sub-Deacon  on  the  left  of 
the  Celebrant  (but  a  little  back  of  the  line  on  which  he 
stands),^*  and  thus  standing,  facing  the  altar  and  hav- 
ing hands  joined,  they  say  with  him,  in  a  low  voice,  the 
Gloria  in  excelsis. 

The  Celebrant  will  recite  the  Gloria  in  excelsis  in 
the  same  manner  as  at  Low  Mass,  yet  will  also  take 
care  to  make  the  accustomed  acts  of  reverence  when  the 
choir  sings  words  (at  a  time  other  than  that  in  which 
he  has  said  them)  which  call  for  such  acts. 

During  their  recitation  of  the  Gloria  in  excelsis 
with  the  Celebrant,  the  sacred  ministers  will  bow  and 

1'  See   Ceremonies    of   Low    Mass,  pg.  40. 

"  Merati,  Novce  Observ.,  in  Gav.,  Thes.  Sac.  Kit.,  pt.  ii.,  tit.  iv.,  xxxiv. 


CEREMONIES  OE  HIGH    MASS.  lOI 

sign  themselves  in  like  manner  with  the  Celebrant,  and 
simultaneously  with  him. 

If  the  Gloria  in  excelsis  is  not  to  be  sun^^,  but  a 
metrical  hymn  instead,  the  sacred  ministers  go  up  to  the 
altar  steps  (as  directed  above),  immediately  after  the 
prayer  of  thanksgiving,  and  stand  at  the  altar  with 
the  Celebrant  (as  at  the  Gloria  in  excelsis),  and  with 
him  recite  the  hymn  which  the  choir  sing,  or,  if  the 
Celebrant  will,  a  stanza  (or  stanzas)  of  some  other 
hymn  which  they  are  able  to  recite  without  a  book. 

During  the  Gloria  in  excelsis  the  Master  of  Cere- 
monies stands  on  the  second  step  at  the  Gospel  corner 
facing  towards  the  Sacrament. 

The  Gloria  in  excelsis  (or  hymn)  ended,  the  torch- 
bearers  kneel  again,  and  so  remain  until  after  the  Cele- 
brant has  received  the  ablution  of  wine. 


3.  The  Post-Communion. 

The  Gloria  in  excelsis,  or  other  hymn,  ended,  the 
Post-Communion^^  should  be  said.  The  Sub-Deacon"* 
bows  to  the  Celebrant,  takes  up  the  altar  desk  or 
cushion  and  book  upon  it,  turns  by  his  right  and  goes 
down  to  the  floor ;  the  Deacon,  at  the  same  time,  bows 
to  the  Celebrant,  and  then  goes  down  to  his  step  and 

"  By  ancient  precept,  the  post-communion  Collects  or  prayers  should 
agree  in  number  with  the  Collects  said  immediately  before  the  Epistle. 
One,  or  more,  of  the  Collects  provided  at  the  end  of  the  Liturgy,  or  of 
those  for  days  other  than  that  in  which  the  Mass  is  said,  may  be  used  at 
this  time.      See  Cer.   of  Low  Mass,   pg.   42. 

"  Or,  as  the  care  of  the  book  belongs  properly  to  the  Deacon,  the 
Sub-Deacon  may  go,  as  directed  above,  without  tlie  book,  and  the 
Deacon,  with  accustomed  acts  of  reverence,  may  go  to  the  left  of  the 
Celebrant,  and  take  the  desk  and  book  and  carry  them  to  the  Epistle 
corner;  all  else  being  done  as  above  directed. 

Cf.  Merati,  Nova  Observ.,  in  Gav.,  Thes.  Sac.  Rit.,  pt.  ii.,  tit.  xi.,  viii. 


I02  CKREMONIES  OT?   HIGH    MASS. 

stands  behind  and  facing  toward  the  Celebrant.  Then 
all  three,  having  hands  joined  before  the  breast,  and 
facing  the  altar,  genuflect,  rise  at  once,  and  turning 
toward  the  Epistle  side,  all  go  toward  the  Epistle  cor- 
ner, moving  with  equal  pace.  Arrived  at,  or  on  a  line 
with,  the  Epistle  corner  of  the  altar  all  three  turn  by 
their  right,  and  face  the  altar.  The  Sub-Deacon  then 
goes  up  to  the  altar,  at  the  right  of  the  Celebrant,  puts 
down  the  desk  and  book  upon  the  altar,  as  at  the 
beginning  of  the  Mass,  bows  to  the  Celebrant  and 
returns  to  his  place  on  the  floor,  facing  the  altar.  At 
this  time  the  Master  of  Ceremonies  comes  to  the 
Epistle  end  of  the  altar,  and  standing  on  the  second 
step,  as  he  did  at  the  Introit,  he  turns  the  leaves  of  the 
Mass-book  and  points  out  to  the  Celebrant  the  prayer 
or  prayers  to  be  said,  and  then  stands  facing  the  Cele- 
brant, having  his  hands  joined.  The  Celebrant  and 
his  sacred  ministers  stand,  on  a  line,  as  they  did  at  the 
Collect  for  the  day.  Then  the  Celebrant,  standing 
erect  before  the  book,  and  having  his  hands  joined, 
turns  himself  somewhat  towards  the  cross,  without 
moving  his  feet,  and  says,  in  a  low  voice  or  privately, 
"Let  us  pray,"  at  the  same  time  disjoining  and  immedi- 
ately joining  his  hands  (not  raising  them)  and  bowing 
his  head  slightly  to  the  cross.  Then  facing  the  book, 
he  extends  his  hands  before  his  breast,  and  sings  the 
Post-Communion  Collect  or  Collects,^^  as  he  sang  the 
Collect  for  the  Day,  The  Deacon  then  advances  to 
the  altar,  at  the  right  of  the  Celebrant,  and  closes  the 
book^^  (unless  it  is  to  be  used  by  the  Celebrant  when 

"  "Deinde  dicat  (sacerdos)  postcommuniones  juxta  numerum  et 
ordineni  antedictarum  oracionutn  ante  epistolam."  Frere,  Cust.  Sarvm, 
pg.    88. 

"  Merati,  Nov(e  Observ.,  in  Gav.,  Thes.  Sac.  Rit.,  pt.  ii.,  tit.  xi.,  viii. 
See  note  below  under  chapter  on  the  L,ast  Gospel. 


CEREMONIES   OE   HIGH    MASS.  IO3 

he  reads  the  last  Gospel),  so  that  the  opening  edge  is 
towards  the  cross,  and  returns  to  his  place  on  the  sec- 
ond step  behind  the  Celebrant.  Then  all  three  turn  by 
the  left,  and  advance  to  the  midst  and  face  the  altar. 
Meanwhile  the  Master  of  Ceremonies  goes  to  his  place 
on  the  floor,  at  the  Epistle  corner. 

4.  The  Blessing. 

The  Sub-Deacon  goes  promptly  upon  his  step,  a 
little  on  the  Gospel  side ;  the  Deacon  at  the  same  time 
moving  a  little  to  the  Epistle  side.  The  Celebrant 
places  his  hands  upon  the  corporal,  genuflects  and 
rises  to  give  the  Blessing.  When  the  Celebrant  genu- 
flects, his  sacred  ministers^'*  kneel  on  the  Deacon's  step, 
the  acolytes,  choir  and  all  in  the  church  kneel.  Then 
the  Celebrant  (his  hands  upon  the  corporal)  kisses  the 
altar,  joins  his  hands  and  turns  to  the  people  by  his 
right,  moving  a  little  to  the  Gospel  side,  so  as  not  to 
turn  his  back  upon  the  Sacrament,  and  having  turned, 
sings,  "The  Peace  of  God,"  etc.  At  the  word 
"blessing,"  he  disjoins  his  hands,  places  the  left  hand 
a  little  below  his  breast,  so  that  the  palm  will  be 
turned  directly  up.  and  with  the  right  hand  (the  thumb 
and  forefinger  still  joined)  he  makes  the  sign  of  the 
cross  once,  as  at  the  absolution,  meanwhile  singing 
the  words,  "the  Father,  the  Son,  and  the  Holy  Ghost," 
etc.  As  the  Celebrant  gives  the  Blessing,  all  make  the 
sign  of  the  cross  from  head  to  breast.  The  Blessing 
ended,  the  choir  sing  the  response,  "Amen." 

*"  "Ad  Benedictionem  Celebrantis,  ministri  aequaliter  distantes  supra 
secundum  gradutn,  Diaconus  a  dextris  subdiaconi,  genuflectant  versus 
altare."     Gavantus,   Thes.  Sac.  Rit.,   pt.   ii.,  tit.   xii.      Rub.   7. 


I04  CEREMONIES  OF   HIGH    MASS. 

5.  The  Ablutions. 

The  Celebrant,  after  he  has  given  the  Blessing,  turns 
at  once  to  the  altar  (not  completing  a  circle),  places 
his  hands  upon  the  corporal,  genuflects  and  rises.  Then 
the  sacred  ministers  and  all  others  rise.  The  Deacon 
goes  to  the  altar  at  the  left  of  the  Celebrant,  the  Sub- 
Deacon  to  the  right  of  the  Celebrant;  both  genuflect 
in  their  places  where  they  knelt  for  the  Blessing,  and 
again  when  they  come  alongside  the  Celebrant.  Then, 
at  a  sign  from  the  Master  of  Ceremonies,  the  first  aco- 
lyte brings  the  cruets  (without  stoppers)  to  the  Epistle 
end  of  the  altar,  and  stands  there  on  the  second  step, 
awaiting  the  Sub-Deacon.  The  Deacon  carefully 
removes  the  chalice  veil,  and  lays  it  down,  folded,  upon 
the  Gospel  side  of  the  altar.  The  Sub-Deacon  then 
removes  the  pall  and  places  it  upon  the  corporal,  toward 
the  Epistle  side.  If  the  ciborium  has  been  in  use  the 
Sub-Deacon  uncovers  that  also.  Then  the  Celebrant 
and  sacred  ministers  genuflect  and  rise  at  once.  The 
Celebrant  then  proceeds,  as  at  Low  Mass,  to  consume 
the  particles  and  fragments  which  may  remain  upon 
the  paten  or  in  the  ciborium,  and  to  drink  the  Precious 
Blood  that  may  remain  in  the  chalice,  and  to  take  the 
ablutions  without  moving  from  the  midst  of  the  altar. 

When  the  Celebrant  takes  the  first  ablution  (of 
wine),  at  a  sign  from  the  Master  of  Ceremonies,  the 
torch-bearers  rise,  come  before  the  altar  (as  they  did 
on  entering  the  sanctuary),  make  due  reverence 
towards  it,  and  then  return  to  the  sacristy,  in  the  order 
in  which  they  came  forth ;  there  they  extinguish  and 
put  away  their  torches  and  return  promptly  to  the 
sanctuary,  walking  in  the  same  order  as  before ;  they 


CEREMONIES  OE   HIGH    MASS.  IO5 

advance  to  the  midst,  make  due  reverence  toward  the 
altar,  and  go  to  their  places,  where  they  stand,  facing 
towards  the  altar.  At  this  time  also,  the  candle-bearers, 
if  they  lighted  candles  (at  the  Preface)  in  the  two 
standard  candelabra  before  the  altar,  take  up 
their  extinguishers  from  near  the  credence,  and  go 
to  the  midst,  behind  the  Sub-Deacon,  where  they  make 
due  act  of  reverence  towards  the  altar ;  then  they 
extinguish  the  lights  in  the  candelabra,  and  after 
another  act  of  reverence  towards  the  altar,  they  return 
to  the  credence,  put  away  their  extinguishers,  and 
stand  in  their  places,  facing  towards  the  altar. 

The  Sub-Deacon,  having  received  the  cruets  from 
the  acolyte,  ministers  the  wine  and  water  for  the  ablu- 
tions, and  then  returns  the  cruets  to  the  acolyte,  who 
carries  them  at  once  to  the  credence,  puts  them  down 
thereon,  puts  in  the  stoppers,  and  stands  as  before. 
The  Sub-Deacon  hands  the  purificator  to  the  Cele- 
brant, who,  after  lightly  wiping  the  chalice,  spreads 
the  purificator  over  the  cup  of  the  chalice,  and  moves  a 
little  to  his  right,  the  sacred  ministers  at  the  same  time 
changing  places,  the  Deacon  going  to  the  Celebrant's 
right,  and  the  Sub-Deacon  to  his  left  hand.  Then  the 
Sub-Deacon,  standing  in  the  midst,  finishes  wiping  the 
chalice,  paten  and  ciborium.  The  latter  vessel  is  then 
covered  by  the  Sub-Deacon,  who  at  once  carries  it  to 
the  credence,  and  then  returns  to  the  altar,  making  due 
reverence  before  he  goes  and  when  he  returns ;  or  it 
may  be  carried  to  the  credence  by  the  Master  of  Cer- 
emonies (if  he  be  a  Priest),  who  will  come  for  that 
purpose  to  the  left  of  the  Sub-Deacon.  After 
wiping  the  sacred  vessels,  the  Sub-Deacon  spreads  the 
folded  purificator  over  the  cup  of  the  chalice,  places 


Io6  CEREMONIES  OE   HIGH    MASS. 

the  paten  upon  the  purificator,  the  pall  upon  the  paten, 
and  then  lifting  and  moving  the  chalice  to  the  Gospel 
side  of  the  altar  (if  the  desk  is  at  the  Epistle  corner, 
otherwise  he  sets  the  chalice  down  a  little  to  the  right 
of  the  corporal)  ;  he  folds  up  the  corporal,  puts  it  into 
the  burse,  sets  the  burse  against  the  gradine  on  the 
Gospel  side,  places  the  chalice  again  in  the  midst, 
covers  it  with  the  silk  veil,  places  the  burse  upon  the 
veil,  then  taking  the  chalice  by  the  knop,  with  his 
left  hand,  his  right  hand  extended  resting  on  the 
burse,  he  turns  the  chalice  so  that  the  back  part  of  the 
veil  looks  towards  himself;  and  then,  taking  up  the 
chalice,  he  bows  to  the  Celebrant,  turns  by  his  right 
and  goes  directly  down  to  the  floor,  where  turning 
toward  the  altar  he  makes  the  proper  reverence,  and 
then  carries  the  chalice  to  the  credence. 

6.  TJie  Prayer  Placeat. 

When  the  Sub-Deacon  leaves  the  foot-pace,  ilie  Cele- 
brant moves  back  to  the  midst,  and  there  facing  the 
altar,  says,  privately,  the  prayer,  "Let  this  my  bounden 
duty,"  etc.,  as  at  Low  Mass,  the  Deacon  at  the  right 
of  the  Celebrant  also  bowing  at  the  same  time. 

The  Sub-Deacon  puts  down  the  chalice  upon  the 
credence  as  it  was  placed  there  at  the  beginning  of 
the  Mass.  Then  if  the  Celebrant  uses  the  book,  he 
goes  up  the  steps  at  the  Epistle  end  of  the  altar,  takes 
up  the  desk  and  book  thereon,  and  carrying  them,  goes 
directly  down  the  steps  to  the  floor  opposite  the 
Epistle  side  of  the  altar,  and  then  to  a  place  opposite 
the  Gospel  corner  of  the  altar  (making  the  proper 
reverence  as  he  passes  before  the  midst  of  the  altar)  ; 


CKREMONIKS   OF    HIGH    MASS.  IO7 

and  then  going  directly  up  to  the  aUar  he  places  the 
desk  upon  the  altar,  as  it  was  at  the  Gospel  in  the 
Mass,  turns  the  leaves  of  the  book  so  that  it  may  be 
open  at  the  proper  Gospel,-"  goes  down  to  the  second 
step  (at  the  Gospel  corner),  faces  towards  the  Epistle 
side  of  the  altar,  keeps  his  left  hand  upon  the  upper 
edges  of  the  book,  and  his  right  extended  below  his 
breast,  and  awaits  the  Celebrant. 

If  the  book  lies  closed  on  the  desk  at  the  Epistle 
corner,  the  Sub-Deacon,  after  he  has  put  down  the 
chalice  upon  the  credence,  goes  (as  directed  above) 
by  way  of  the  floor  to  the  Gospel  corner,  where  taking 
up  the  Gospel  card  (from  its  place  against  or  upon  the 
gradine)  he  stands,  as  directed  above,  holding  the  card 
with  his  left  hand,  and  having  his  right  hand  extended 
near  and  a  little  below  his  breast. 

When  the  Celebrant  moves  toward  the  Gospel  cor- 
ner, the  Deacon  turns  by  his  left,  goes  down  to  his  step 
and  along  that  step  to  the  Gospel  corner  (making  due 
reverence  as  he  passes  the  midst  of  the  altar)  ;  and 
then  he  goes  up  to  the  foot-pace,  where  having  his 
hands  joined,  he  stands-^  a  little  to  the  left  and  back 
of  the  Celebrant,  and,  as  it  were,  between  the  Celebrant 
and  the  Sub-Deacon. 

The  Celebrant  arrived  at  the  Gospel  corner,  salutes 
the  Sub-Deacon,  saying,  in  a  low  voice,  "The  Lord  be 
with  you,"  to  which  the  Sub-Deacon  responds,  in  the 
same  tone  of  voice,  "And  with  thy  spirit."  The  Cele- 
brant then  announces  the  Gospel,  in  the  usual  manner, 
and  the  Sub-Deacon  responds,  "Glory  be  to  thee,  O 

="  If  for  the  last  Gospel  is  to  be  read  a  Gospel  other  than  In  princifio, 
the  Sut-Deacon  carries  the  book  to  the  Gospel  corner,  where  he  puts 
down  the  desk  with  the  book  upon  it,  in  the  same  position  as  for  tlie 
first    Gospel.      See   Ccr.    of   /.ctc   Mass,    pK-    M.I- 

« Gavantus,   Thes.   Sac.  Rit.,   pt.   ii.,   tit.   xii.,    (in   rub.    7). 


Io8  CIJREMONIES  OF  HIGH    MASS. 

Lord."  The  Deacon  and  all  the  acolytes  make  the 
signs  simultaneously  with  the  Celebrant ;  and  if,  while 
reading  the  Gospel,  the  Celebrant  bows  or  genuflects, 
they  do  likewise.  The  Celebrant  reads  the  Gospel  in 
an  audible  voice,-^  At  the  end  the  Sub-Deacon  re- 
sponds, "Thanks  be  to  God,"-^  and  closes  the  book, 
so  that  the  opening  is  towards  the  Gospel  end  of  the 
altar,-*  and  leaves  the  book  and  desk  there  on  the  altar 
at  the  Gospel  corner. 

7.  The  Return  to  the  Sacristy. 

Towards  the  end  of  the  last  Gospel,  at  a  sign  from 
the  Master  of  Ceremonies,  all  the  acolytes  will  take 
their  places  before  the  altar,  as  at  the  beginning  of  the 
Mass. 

The  Gospel  ended,  the  Celebrant,  turning  by  his 
right,  towards  the  Epistle  side,  goes  to  the  midst, 
where  he  stands  facing  the  altar,  having  his  hands 
joined.  When  the  Celebrant  turns  to  move  towards 
the  midst,  the  Deacon,  turning  by  his  right,  goes  down 
to  his  step,  and  the  Sub-Deacon  goes  promptly  along 
his  step  to  the  floor  in  front  of  the  altar,  and  then  all 
three  with  equal  pace,  and  having  hands  joined, 
advance  to  the  midst,  then  the  Deacon  goes  on  the  foot- 
pace to  the  right  of  the  Celebrant ;  the  Sub-Deacon 
comes  up  to  the  left  of  the  Celebrant.  Then  if  the 
Blessed  Sacrament  be  in  the  tabernacle  they  (all  three) 
genuflect,  otherwise  they  bow  profoundly,  then  stand 

^-  If  the  choir  sing  at  this  time,  the  Celebrant  will  read  the  last  Gospel 
privately. 

2^  An  act  of  thanksgiving,  by  which  as  with  a  seal  the  Liturgy  is  con- 
cluded, and  a  distinction  made  between  the  first  Gospel,  which  signi- 
fies the  preaching  of  Christ,  and  the  last,  which  betokens  the  preaching 
of   the   Apostles.      Cf.    Gav.,    pt.    ii.,  tit.    xii. 

^  Gavantus,  Thes.  Sac  Rit.,  pt.  ii.  tit.  xii. 


CEREMONIES  OF   HIGH    MASS.  lOQ 

erect.  The  Celebrant  and  the  Sub-Deacon  then  turn 
by  their  right,  the  Deacon  by  his  left,  and  all  three 
descend  to  the  floor,  where  they  turn  and  stand  facing 
the  altar,  the  Celebrant  in  the  midst,  the  Deacon  on 
the  right,  the  Sub-Deacon  on  the  left.  Then  all 
standing  in  line  before  the  altar,  as  at  the  beginning  of 
the  Mass,  the  Celebrant  and  his  sacred  ministers,  the 
Master  of  Ceremonies  and  all  the  other  acolytes  make, 
simultaneously,  the  due  act  of  reverence,  and  then 
stand  erect.  The  Master  of  Ceremonies,  or  an  acolyte, 
will  then  hand  to  the  Deacon  the  Celebrant's  biretta 
which  the  Deacon  will  present  to  the  Celebrant.  Then 
from  the  Master  of  Ceremonies,  or  acolyte,  the  sacred 
ministers,  first  the  Deacon,  then  the  Sub-Deacon,  will 
receive  their  birettas.  When  the  Celebrant  covers  his 
head,  the  Deacon  and  Sub-Deacon  will  put  on  their 
birettas.  Then  the  Master  of  Ceremonies  leading 
(having  his  hands  joined)  all  go  to  the  sacristy,  with- 
out any  further  act  of  reverence,  towards  the  altar,  in 
the  order  in  which  they  came  forth.  On  their  way  to 
the  sacristy  the  Celebrant  and  his  sacred  ministers 
make  the  same  kind  of  salutations  (if  any)  and  in  the 
same  manner  as  they  did  in  approaching  the  altar. 

The  Celebrant  arrived  in  the  sacristy,  all  stand  as 
they  did  before  the  Mass,  and  bow  to  the  cross  or  prin- 
cipal Image,  the  Celebrant  and  sacred  ministers  first 
removing  their  birettas ;  then  all  bow  to  the  Celebrant, 
who  turns  and  inclines  his  head  to  the  sacred  min- 
isters and  acolytes.  Then  the  candle-bearers  extin- 
guish their  candles ;  the  Master  of  Ceremonies  assists 
the  Celebrant  in  taking  ofif  his  vestments ;  other  aco- 
lytes may  assist  the  sacred  ministers  to  divest  them- 
selves.   The  Celebrant,  after  he  has  taken  off  his  vest- 


no  CEREMONIES  OF   HIGH    MASS. 

ments,  will  wash  his  hands  (acolytes  ministering  a 
towel),  and  then  in  the  church  or  some  fitting  place 
in  sacristy,  kneel  and  say  his  thanksgiving.  Mean- 
while the  Master  of  Ceremonies,  if  in  holy  order,  (if 
not,  the  sacred  vessels  will  be  brought  back  to  the 
sacristy  by  one  of  the  Deacons),  assisted  by  the  candle- 
bearers  or  other  acolytes,  will  bring  all  things  from 
the  credence  and  put  them  away  in  the  sacristy,  extin- 
guish the  candles  upon  the  altar  and  see  that  all 
things  used  in  the  Mass  are  returned  to  their  proper 
places.  The  acolytes  will  remove  and  put  away  their 
surplices,  say  their  prayers  and  depart. 


3l|^  (§thtt  at  tl|p 

Mxtiiaut  &arrc5  Miniatsta.  but  lnitl|  Jlnrenflj. 


CHAPTER  I. 

The  Preparation  for  a  Choral  Mass. 

I.  The  Preparation  in  the  Sacristy  and  Church. 

The  vestments,  viz :  the  amice,  alb,  girdle,  maniple, 
stole,  and  chasuble  for  the  Celebrant  only,  should  be 
laid  out  upon  a  vestment  chest  or  table,  in  the  sacristy. 

If  the  aspersion  or  sprinkling  with  holy  water  is  to 
take  place  immediately  before  the  Mass,  the  maniple 
and  chasuble  should  be  laid  upon  the  sedilia  in  the 
sanctuary,  opposite  the  Epistle  end  of  the  altar,  and  a 
cope,  of  the  colour  of  the  day,  should  be  provided  with 
the  other  vestments  in  the  sacristy. 

The  credence  should  be  prepared  as  for  a  Low  Mass ; 
and  if  a  clerk  in  orders  is  to  sing  the  Epistle,  a  Mass- 
book  or  a  book  of  Epistles,  will  be  placed  on  the 
credence.  In  arranging  the  vessels,  etc.,  on  the  cred- 
ence, care  must  be  taken  to  leave  space  at  the  farther 
corners  (or,  if  it  be  more  convenient,  at  the  front 
corners),  sufficient  for  the  two  candlesticks  of  the 
candle-bearers. 

Unless  there  be  some  clerk  authorized  and  empow- 
ered to  act  for  him  in  such  matters,  the  Celebrant 
himself  should  prepare  the  chalice,  and  then  place  it 


112  cere;monie;s  o^  a  choral  mass. 

upon  the  altar  on  an  extended  corporal  in  the  midst. 
He  should  also  see  that  the  Mass-book  is  upon  the  altar 
desk  at  the  Epistle  corner  of  the  altar,  and  that  it  is 
open  at  the  beginning  of  the  Ordinary  of  the  Mass, 
and  that  the  markers  are  in  the  proper  places  for  the 
service  of  the  day. 

The  ministers  of  this  Mass  are  a  censer-bearer  and 
two  acolytes.^  If  convenient,  there  may  also  be  an  aco- 
lyte to  carry  the  incense-boat,  two  acolytes  to  carry  the 
processional  candlesticks,  and  other  acolytes  to  act  as 
torch-bearers  from  the  Sanctns  until  after  the  con- 
sumption of  the  Sacrament,  of  whom  there  may 
be  two,  four,  six,  or  eight ;  the  number  being  ordered 
in  accordance  with  the  dignity  of  the  day.  Two  or 
four  will  suffice  for  an  ordinary  Sunday;  eight  should 
be  used  only  on  the  greatest  feasts. 

Upon  the  gradines  (or  on  one  of  the  gradines)  of  the 
altar,  there  should  be  six  w^ax  candles  in  six  standard 
candlesticks,  three  on  the  Epistle  side  and  three  on  the 
Gospel  side,  placed  at  equal  distances  one  from  another 
and  from  the  cross  and  the  ends  of  the  altar.  If  the 
altar  is  not  furnished  with  six  candlesticks,  two  will 
suffice ;  one  on  the  Epistle  side  and  the  other  on  the 
Gospel  side.  If  there  are  only  two  candlesticks,  they 
should  be  placed  on  a  line  with  and  at  some  distance 
from  the  altar  cross,  either  near  the  extremities  of  the 
gradine  on  which  they  stand,  or  at  points  distant  from 
the  cross  not  less  than  half  way  between  the  midst  and 
the  ends  of  the  altar.  If  it  be  the  custom  of  the  place, 
on  festivals,  to  have  additional  candles  lighted  on  the 
altar,  (i.  e.,  more  than  the  six  or  the  two  in  the  standard 

2  The  censer-bearer  supplies,  as  far  as  possible,  the  place  of  the  Master 
of  Ceremonies. 


CEREMONIES  OE  A  CHORAL  MASS.  II3 

cimdlesticks),  they  should  be  more  or  less  in  number, 
according-  to  the  dignity  of  the  day  ;  and  yet  because  the 
use  of  such  additional  lights  is  not  ancient,  and  cannot 
claim  the  support  of  any  authority  on  ecclesiastical 
ceremonial,  they  should  be  used  sparingly. 

One,  or  both,  of  the  candle-bearers  may  light  the 
candles'  on  the  altar.  If  both  are  appointed  for  this 
duty,  they  will,  after  due  reverence  before  the  altar, 
light  simultaneously  the  candles  on  both  sides  of  the 
cross,  beginning  in  each  case  with  the  candle  nearest 
the  cross.  If  only  one  acolyte  be  employed  he  will 
light  the  candles  on  the  Epistle  side,  and  afterwards 
those  on  the  Gospel  side,  lighting  first,  on  each  side, 
the  candle  nearest  the  cross,  and  the  others  in  due 
course.  In  extinguishing  the  candles  after  the  Mass, 
this  order  is  reversed.  The  acolytes  will  light  the 
candles  on  the  altar,  shortly  before,  or  while  the  Cele- 
brant puts  on  his  vestmencs.  After  they  have  lighted 
the  candles  on  the  altar,  they  will  light  the  two  candles 
in  their  processional  candlesticks*  in  the  sacristy. 

The  censer-bearer  and  all  other  acolytes  will  wear 
surplices  over  their  cassocks.  In  festal  seasons  the 
cassocks  of  the  acolytes  may  be  red  in  colour;  in 
Advent  and  Lent  they  should  be  black.  Before  the 
acolytes  put  on  their  surplices  they  should  kneel  for 
prayer  in  the  church  or  sacristy,  and  then  wash  and 
dry  their  hands. 

The  censer-bearer  will  see  that  the  censer,  incense 
boat  and  its  spoon,  the  coals,  and  all  things  required  in 

*  The  candles  burned  in  the  six  (or  two)  standard  candlesticks, 
should  always  be  wax  candles.  See  Le  Vavasseur,  Ccr.  Rit.  Rom., 
pt.  i.,  sec.  iii.,  ch.   v. 

*  The  processional  candlesticks  should  be  somewhat  smaller  than  those 
used  on  tlie  altar,  yet  not  small  enough  to  lack  digfnity.  See  Gav. 
Thcs.  Sac.  Rit.,  pt.  v.,  De  Mensuris,  etc. 

8 


114  CEREMONIES  OE  A  CHORAL,  MASS. 

the  performance  of  his  duty,  are  in  readiness;  and 
about  the  time  for  the  entrance  into  the  sanctuary,  he 
will  kindle  the  coals  which  are  to  be  used  in  the  censer 
at  the  Introit. 

The  choristers  who  are  to  sing  in  the  Mass  should 
wear  surplices  over  black  cassocks,  and  should  observe 
the  directions  given  in  the  Ceremonies  of  High  Mass.'^ 

2.  General  Ceremonial  Directions. 

The  Celebrant  will  observe  the  ceremonies  pre- 
scribed in  Low  Mass,  except  where  it  is  otherwise 
ordered,  and  should  sing  all  those  parts  directed  to  be 
sung  in  High  Mass  ;  he  should  also  sing  the  Epistle  and 
Gospel.    But  the  Epistle  may  be  sung  by  a  clerk. 

All  the  acolytes  will  kneel  and  say  the  responses  at 
the  beginning  of  the  Mass.  They  stand  when  the  Cel- 
ebrant ascends  the  altar  steps,  and  remain  standing 
until  the  sermon,  during  which  they  may  sit.  They 
stand  at  the  Gloria  Patri  or  Ascription  after  the  ser- 
mon, and  until  the  General  Confession.  They  kneel 
during  the  Confession,  Absolution  and  Comfortable 
Words.  At  the  Snrsum  corda  they  stand  again  until 
after  the  Sanctus,  and  then  kneel  until  after  the  eleva- 
tion. Immediately  after  the  elevation,  all  (except  the 
torch-bearers)  stand  until  the  Blessing.  All  kneel  for 
the  Blessing,  and  then  stand. 

When  not  occupied  in  some  act  of  their  ministry, 
and  it  is  not  otherwise  ordered,  all  the  acolytes  have 
their  hands  folded,  i.  e.,  extended  horizontally  near 
and  a  little  below  the  breast,  the  right  hand  palm  being 
turned  downward  upon  the  left  hand  palm. 

*  Ch.  i.,  sec.  7. 


CKREMONIES  OF  A  CHORAL  MASS.  1I5 

When  the  Celebrant  is  singing  or  saying  aloud  any 
part  of  the  Mass,  the  acolytes  have  their  hands  joined, 
and  face  towards  the  altar.''' 

When  standing,  every  one  should  preserve  an  erect 
posture  of  head  and  body,  and  have  the  hands  joined  or 
folded.  When  sitting,  no  one  should  place  one  foot  or 
one  knee  over  the  other,  nor  sink  down  into  recum- 
bent positions. 

In  coming  down  the  altar  steps,  or  when  withdraw- 
ing from  the  altar,  or  in  going  from  one  place  in  the 
sanctuary  to  another,  one  should  not  move  backwards, 
but  turn  about  and  go  directly.  The  eyes  should  not  be 
allowed  to  wander  here  and  there ;  and  all  in  the  sanc- 
tuary and  choir  should  refrain  from  gazing  at  the 
people  in  the  church. 

3.  The  Approach  to  the  Altar. 

All  things  necessary  for  the  Mass  being  prepared 
and  in  readiness,  the  Celebrant  and  the  acolytes,  duly 
vested,  stand  facing  the  cross,  or  principal  image,  in  the 
sacristy,  in  the  following  order,  viz:  the  Celebrant  in 
the  midst,  the  first  acolyte  at  his  right  hand,  the  second 
at  his  left,  and  both  a  little  distance  behind  him ;  the 
censer-bearer  behind  the  Celebrant ;  the  boat-bearer  at 
the  left  hand  of  the  censer-bearer ;  the  first  candle- 
bearer  at  the  right  of  the  censer-bearer ;  the  second  at 
the  left  of  the  boat-bearer ;  the  torch-bearers  on  a  line 
behind  the  censer-bearer. 

The  censer-bearer,  thus  standing  behind  the  Cele- 
brant, will  hold  his  censer  in  the  usual  manner,^  and 
have  burning  coals  in  the  censer, 

•  Cf.  Le  Vavasseur,  Ceremonial,  pt.  vi.,  sec.  ii.,  ch.  ii.,  art.  ii. 
^  See  Ccrcm.  of  High  Mass,  ch.  i.,  sec.  6,  and  sec.  7, 


Il6  CEREMONIES  OE  A  CHORAIv  MASS. 

If  it  be  the  custom  of  the  place,  and  the  day  be  a 
festival,  incense  is  now  put  into  the  censer  and  blessed 
by  the  Celebrant,  all  being  done  as  at  High  Mass,  ex- 
cept that  the  two  acolytes  who  serve  the  Celebrant, 
will  act  in  place  of  the  sacred  ministers.  If  incense  is 
not  blessed  in  the  sacristy,  the  censer-bearer  and  the 
boat-bearer  do  not  enter  the  sanctuary  with  the  pro- 
cession of  acolytes,  but  afterwards,  at  the  time  the 
Celebrant  ascends  the  steps  of  the  altar. 

After  the  incense  has  been  blessed,  all  bow  to  the 
cross  or  other  sacred  image;  the  Celebrant  puts  on  his 
biretta,  all  the  acolytes  bow  to  the  Celebrant,  and  all 
go  forth  from  the  sacristy  by  the  door  leading  into  the 
sanctuary,  or  into  the  presbytery,  in  the  following 
order,  viz. :  the  censer-bearer  gently  swinging  his 
censer,  the  boat-bearer  walking  at  his  left ;  the  two 
candle-bearers  follow  the  censer-bearer  at  a  distance 
of  about  three  paces;  the  torch-bearers  (if  any)  follow 
the  candle-bearers,  keeping  about  the  same  distance 
from  the  candle-bearers ;  then  follow  the  two  servers, 
and  last  of  all  the  Celebrant.  If  in  approaching  the 
altar,  any  salutations  are  made  to  clergy  in  choir,  or 
any  acts  of  reverence  to  an  altar  or  to  the  Blessed 
Sacrament,  all  the  acolytes  will  make  them  simulta- 
neously, and  in  like  manner  with  the  Celebrant. 

If  the  sprinkling  does  not  take  place,  all 
come  before  the  altar,  and  stand  facing  it  in  the  fol- 
lowing order,  viz :  the  Celebrant  in  the  midst  immedi- 
ately before  the  lowest  step  of  the  altar;  the  first 
server  at  the  right  hand  of  the  Celebrant ;  the  second 
at  the  left  of  the  Celebrant ;  the  censer-bearer  with 
boat-bearer  at  his  left,  behind  and  about  a  pace  or  two 
distant  from  the  first  server ;  the  first  candle-bearer 


CEIREMONIKS  OF  A  CHORAI.  MASS.  H? 

opposite  the  Epistle  corner,  and  the  second  opposite 
the  Gospel  corner,  and  both  on  a  line  with  the  servers ; 
the  torch-bearers  on  a  line  parallel  with  the  altar  and 
back  of  the  censer-bearer. 

Thus  standing  the  Celebrant  uncovers  his  head  and 
gives  his  biretta  to  the  first  server,  who,  as  he  receives 
it,  bows  to  the  Celebrant.  Then  all  make  simulta- 
neously, due  reverence  towards  the  altar,*  after  which 
the  first  server  carries  the  biretta  to  the  sedilia  and 
lays  it  down  on  the  Celebrant's  seat,  and  then  returns 
to  and  kneels  on  the  floor  at  the  right  of  the  Celebrant, 
the  second  server  kneeling  at  the  left  of  the  Celebrant. 

If  there  are  not  two  acolytes  who  are  to  act  through- 
out the  Mass  as  candle-bearers,  the  two  servers  carry 
the  processional  candlesticks,  and  after  the  common 
act  of  reverence,  they  put  down  their  candlesticks  upon 
the  second  step  (or,  if  it  be  more  convenient,  upon  the 
first  step)  before  the  altar  on  each  side,  and  then  kneel 
upon  the  floor  alongside  the  Celebrant ;  and  the  torch- 
bearers  withdraw  from  before  the  altar  and  kneel  in 
places  appointed  for  them.  The  censer-bearer  kneels 
on  the  floor  behind  and  to  the  right  of  the  Celebrant, 
or  on  the  floor  alongside  the  lateral  steps  on  the 
Epistle  side  of  the  altar,  facing  towards  the  Gospel 
side,  with  the  boat-bearer  (if  there  be  one)  at  his  left. 
If  there  are  candle-bearers  (besides  the  two  servers), 
after  the  due  act  of  reverence  towards  the  altar,  they 
go  to  the  credence,  put  their  candlesticks  down  thereon, 
as  at  High  Mass,  and  then  kneel  facing  the  altar.  The 
choir  now  begin  to  sing  the  Introit. 

•  See  Ceremonies  of  High  Mass,  ch.  i.,  sec.  7.     Note,  pg.  14. 


Il8  CEREMONIES  OE  A  CHORAL  MASS. 

CHAPTER  11. 

From  the  Beginning  of  the  Mass  untie  the 
Ofeertory. 

1.  The  Judica  and  the  Confiteor. 

The  Celebrant  begins  the  Mass  as  usual,  the  two 
servers  and  all  the  other  acolytes  making  the  responses. 
In  the  confession  the  Celebrant  does  not  turn  towards 
the  servers.  The  two  servers  at  their  confession  bow 
profoundly,  and  at  the  words,  "to  thee,  father,"  and 
"thee,  father,"  they  turn  their  heads  towards  the  Cele- 
brant; at  the  words,  "by  my  fault,"  etc.,  they  strike 
the  breast  thrice,  as  also  do  all  the  other  acolytes.* 

When  the  Celebrant  ascends  the  altar  steps  all  the 
acolytes  stand  erect  and  face  the  altar ;  the  two  servers 
go  with  the  Celebrant  as  far  as  the  foot-pace,  support- 
ing his  chasuble  and  alb,  and  then  returning  to  the  floor 
they  make  together  due  act  of  reverence  towards  the 
altar.  If  they  carry  the  candlesticks,  they  now  take 
them  up  from  before  the  altar,  and  place  them  upon 
the  credence.  Then  they  return  to  the  midst  before 
the  altar,  make  the  due  act  of  reverence  and,  when 
the  censer-bearer  goes  up  to  the  foot-pace,  they  ascend 
the  steps  and  minister  at  the  blessing  of  the  incense. 
If  the  servers  did  not  carry  the  candlesticks,  having 
accompanied  the  Celebrant  to  the  foot-pace,  they  stand 
on  the  second  step  and  await  the  censer-bearer. 

2.  The  Blessing  of  the  Incense. 

When  the  two  servers  make  their  reverence  before 

*  During  the  confession  of  the  acolytes  the  censer-bearer  puts  the 
chains  out  of  his  right  hand  into  his  left,  and  the  boat-bearer  holds  the 
boat  with  his  left  hand. 


CEREMONIES  OF  A  CHORAI,  MASS.  II9 

the  altar,  the  censer-bearer  and  the  boat-bearer  ascend 
the  steps,  and  stand  before  the  Celebrant,  on  the  foot- 
pace, at  his  right,  for  the  blessing  of  the  incense.  The 
lirst  server  steps  upon  the  foot-pace  (if  space 
will  allow),  and  stands  at  the  right  of  the 
Celebrant  and  faces  the  altar.  The  second  server 
steps  upon  the  foot-pace  (if  space  will  allow)  and  sup- 
ports the  chasuble  on  the  right  of  the  Celebrant,  at  the 
blessing  of  the  incense ;  the  censer-bearer  and  boat- 
bearer  stand  facing  the  Celebrant,  and  make  due  act 
of  reverence  towards  the  altar  cross.  The  boat-bearer 
gives  the  boat  to  the  first  server,  who  presents  the 
spoon  to  the  Celebrant,  with  accustomed  kisses,  and 
says,  in  a  low  voice,  "Bless,  Reverend  Father."  In 
blessing  the  incense  all  is  done  as  at  High  Mass. 

When  the  Celebrant  has  blessed  the  incense,  the 
first  server  returns  the  boat  to  the  boat-bearer,  and 
the  censer-bearer  presents  the  censer  to  the  Celebrant, 
with  the  accustomed  kisses,  as  the  Deacon  does  at  High 
Mass.  Then  the  censer-bearer  and  the  boat-bearer, 
after  due  reverence  towards  the  altar  cross,  return  to 
the  floor  at  the  Epistle  end  of  the  altar  where  they 
stand  facing  the  altar.  The  two  servers  assistf  the 
Celebrant,  supporting  the  part  of  the  chasuble  that 
rests  upon  his  arms,  and  making  simultaneously  with 
him  all  acts  of  reverence  made  by  the  Celebrant. 

3.  The  First  Censing  of  the  Altar. 

Having  received  the  censer,  the  Celebrant  proceeds 
to  cense  the  altar  in  the  usual  manner.^    As  he  censes 

t  While  the  Celebrant  censes  the  altar,  the  two  servers  hold  their 
hands  and  support  the  chasuble  in  the  manner  prescribed  for  the  Deacon 
and  Sub-Deacon  a*  High  Mass. 

t  See  directions  in  the  Order  t^f  Ceremonies  of  High  Mass,  cb.  ii,, 
sec.  6. 


I20  CEREMONIES  OE  A   CHORAL  MASS. 

the  cross,  an  acolyte  (if  convenient,  the  censer-bearer) 
ascends  the  steps  in  front  of  the  Epistle  corner,  or  at  the 
Epistle  end  of  the  altar,  makes  due  act  of  reverence 
on  the  foot-pace,  towards  the  altar  cross,  takes  up 
with  both  hands  the  desk  and  book  thereon,  and  goes 
down  to  the  floor  in  front  of  the  Epistle  corner,  or  at 
the  Epistle  end  of  the  altar,  where  he  stands  holding 
the  desk  and  facing  towards  the  altar,  until  the  Cele- 
brant has  censed  the  mensa  on  the  Epistle  side,  when 
he  goes  up  again  to  the  altar  and  puts  down  thereon 
the  desk  and  book,  makes  again  due  reverence  towards 
the  altar  cross,  and  then  returns  to  his  place. 

When  the  Celebrant  has  finished  censing  the  altar 
the  two  servers  turn  and  go  directly  down  to  the  floor 
opposite  the  Epistle  side,  turn  by  their  left  and  go 
before  the  midst,  make  there  the  due  act  of  reverence, 
and  then  go  and  stand,  the  first  opposite  the  Epistle 
corner,  and  the  second  opposite  the  Gospel  corner 
of  the  altar,  and  having  their  hands  joined,  stand 
facing  the  altar.  The  censer-bearer  receives  the  censer 
from  the  Celebrant  (as  the  Deacon  at  High  Mass), 
descends  to  the  floor,  and  there  censes  the  Celebrant 
with  three  swings,  bowing  profoundly  before  and 
after.*  The  boat-bearer  bows  to  the  Celebrant  at  the 
same  time,  and  in  like  manner  with  the  censer-bearer. 

After  he  has  censed  the  Celebrant,  the  censer-bearer 
goes,  accompanied  by  the  boat-bearer,  to  the  sacristy 
to  prepare  the  censer  for  the  censing  at  the  Gospel. 

4.  From  the  Lord's  Prayer  to  the  Gospel. 
After  he    has    been    censed    by    the    censer-bearer, 

•  See  Ceremonies  of  High  Mass,  ch.  ii.,  sec.  7.  Note  concerning 
manner    of   censing   persons. 


CEREMONIES  OE  A   CHORAL  MASS.  I2i 

the  Celebrant  turns  to  the  book,  and  proceeds 
with  the  Mass  up  to  the  Epistle,  as  directed  in  the 
Ceremonies  of  High  Mass. 

If  it  be  so  ordered,  some  clerk  may  sing 
the  Epistle.  If  this  is  to  be  done,  the  clerk 
goes  to  the  credence  while  the  Celebrant  is  singing 
the  Collect  for  the  day  (or  the  last  Collect,  if  there  be 
more  than  one),  and  takes  up  from  thence  the  book  of 
Epistles  (or  a  Mass-book),  and  carrying  it  with  both 
hands  goes  and  stands  on  the  floor  immediately  before 
the  lowest  step  and  directly  behind  the  Celebrant. 
When  the  Celebrant  bows  at  the  ending  of 
the  Collect,  the  clerk  in  orders  bows  his  head  in 
like  manner,  then  goes  at  once  to  the  midst,  makes 
due  act  of  reverence  towards  the  altar,  salutes  the 
clergy  (if  there  be  any)  on  each  side  of  the  choir,  with 
a  moderate  bow,  and  returns  to  his  place  behind  the 
Celebrant,  where,  having  the  book  open  at  the  Epistle 
of  the  day,  and  standing  as  before,  he  announces  and 
then  sings  the  Epistle.  At  the  end  he  sings 
the  words,  "Here  endeth  the  Epistle,"  closes 
the  book,  goes  to  the  midst  and  makes  due  act 
of  reverence  towards  the  altar,  then  carries  the  book  to 
the  credence,  puts  it  down  thereon  and  returns  to  his 
place. 

While  the  clerk  in  orders  is  singing  the  Epistle  the 
Celebrant  standing  before  the  book  reads  the  same 
Epistle  in  a  low  voice. 

If  the  Celebrant  sings  the  Epistle,  he  will  do  so  with- 
out changing  his  position  before  the  book.  During 
the  singing  of  the  Epistle,  all  the  acolytes  stand  in 
their  places  as  at  the  Kyrie  and  Collect. 

If  the  choir  sing  a  gradual,  tract  or  sequence,  the 


122  CEREMONIES  OE  A  CHORAL  MASS. 

Celebrant,  at  the  time  when  the  song  is  nearly  ended, 
goes  to  the  midst,  faces  the  altar,  and  then  turns  a 
little  towards  the  censer-bearer,  as  he  approaches  him. 
When  the  Epistle  has  been  sung,  or  during  the  sing- 
ing of  the  gradual,  tract  or  sequence,  the  censer-bearer 
and  boat-bearer  come  again  into  the  sanctuary,  and 
after  due  reverence  in  the  midst  towards  the  altar,  they 
go  and  stand  on  the  floor  immediately  before  the  low- 
est step  at  the  Epistle  end,  and  there,  facing  towards 
the  Gospel  side,  they  await  the  Celebrant's  going  to  the 
midst. 

5.  The  Blessing  of  the  Incense  before  the  Gospel. 

When  the  Celebrant  goes  to  the  midst,  the  censer- 
bearer  and  the  boat-bearer  go  up  to  the  foot-pace,  and 
there,  after  due  act  of  reverence  towards  the  altar  cross, 
stand  facing  the  Celebrant.  All  is  done  as  directed 
above  (in  section  2)  until  the  Celebrant  has  blessed  the 
incense;  then  the  censer-bearer  lowers  and  closes  the 
censer,  makes,  together  with  the  boat-bearer,  due  act 
of  reverence  towards  the  altar  cross,  bows  to  the  Cele- 
brant, and,  attended  by  the  boat-bearer,  and  carrying 
the  censer,  returns  to  the  floor  by  the  way  he  came. 
Here  the  boat-bearer  withdraws  a  little  towards  the 
credence  or  the  sedilia,  where  he  remains  until  after  the 
censing  at  the  Gospel,  when  he  rejoins  the  censer- 
bearer  in  the  midst  before  the  altar. 

Meanwhile  the  second  server  goes  to  the  Epis- 
tle corner  of  the  altar,  takes  up,  with  both  hands, 
the  desk  and  book,  turns  by  his  left,  goes  down  to  the 
floor,  and  thence  to  a  place  opposite  the  Gospel  corner 
of  the  altar,  (pausing  as  he  passes  before  the  midst  to 
face,   and  make   due   act   of    reverence  towards   the 


CEREMONIES  OE  A  CHORAL  MASS.  1 23 

altar)  ;  he  then  goes  up  to  the  altar,  sets  down  thereon 
the  desk  and  book  obhquely,  so  that  the  back  of  the 
book  will  look  towards  the  northeast  corner  of  the 
altar;  then  turning  by  his  right  he  goes  down  to  the 
second  step  at  the  Gospel  corner,  where  facing  towards 
the  Epistle  side,  and  having  his  hands  joined  before 
his  breast,  he  awaits  the  Celebrant.  If  there  are  no 
other  acolytes  besides  the  censer-bearer,  the  boat-bearer 
and  the  two  servers,  the  second  server,  after  he  has 
moved  the  Mass-book  to  the  Gospel  corner,  returns 
to  the  floor  before  the  midst  of  the  altar,  and  there, 
together  with  the  first  server  (who  comes  to  meet 
him),  makes  the  due  act  of  reverence  towards  the  altar 
cross.  Then  both  servers  go  to  the  credence,  take  up 
the  candlesticks,  and  walk  wath  the  censer-bearer  when 
he  goes  to  the  Gospel  corner. 

When  the  censer-bearer,  after  the  blessing  of  the 
incense,  goes  along  the  foot-pace  and  down  the  steps 
to  the  floor  at  the  Epistle  end  of  the  altar,  the  two 
candle-bearers  immediately  take  up  their  candlesticks, 
and,  carrying  them  as  usual,  follow  him,  or  (if  space 
permit)  walk  on  either  side  of  him,  the  first  candle- 
bearer  on  his  right,  the  second  on  his  left.  Thus 
attended,  the  censer-bearer,  gently  swinging  the  censer, 
goes  to  the  midst,  where  all  the  three  acolytes  stand- 
ing on  a  line  parallel  with  the  altar,  make  due  act  of 
reverence  towards  the  altar. 

The  Celebrant,  after  he  has  blessed  the  incense,  turns 
back  again  to  the  altar,  and  says,  privately,  the  prayers, 
"Cleanse  my  heart,"  etc.,  and  when  the  censer-bearer 
and  his  companions  approach  the  Gospel  corner  he  goes 
to  the  book. 


124  ce;re;monie;s  of'  a  choral,  mass. 

6.  7^ he  Gospel. 

After  the  act  of  reverence  before  the  midst,  the 
censer-bearer  and  candle-bearers  turn  by  their  left,  and 
in  the  same  order  as  before,  go  before  the  lowest  step 
at  the  Gospel  corner,  where  they  stand  as  they  did 
when  before  the  midst  of  the  altar,  and  face  towards 
the  book  of  the  Gospels.  The  censer-bearer,  while 
he  stands  at  the  Gospel  corner,  awaiting  the  Celebrant, 
will  continue  to  swing  his  censer  (but  very  gently), 
lest  the  fire  die  out.  During  the  Gospel  the  censer  is 
not  swung. 

When  the  Celebrant  comes  to  the  book  and  the  song 
of  the  choir  is  ended,  he  salutes  the  acolytes,  saying,  in 
a  low  voice,  "The  Lord  be  with  you,"  to  which  they 
respond  in  the  same  tone  of  voice,  "And  with 
thy  spirit."  Then  signing  himself  and  the  book,  in  the 
usual  manner,  the  Celebrant  (singing)  announces  the 
Gospel.  Then  immediately  the  censer-bearer  goes  up 
to  the  first  or  second  step  and  gives  the  censer,  with  the 
accustomed  kisses,  to  the  Celebrant.  Then  while  the 
choir  sing  the  Gospel  response,  "Glory  be  to  thee,  O 
Lord,"  the  Celebrant,  having  received  the  censer, 
censes  the  book  in  the  usual  manner  and  returns  the 
censer  to  the  censer-bearer,  who  receives  it  with  the 
accustomed  kisses,  and  goes  back  to  his  place  on  the 
floor.  The  second  server  now  bows  to  the  Celebrant, 
turns  by  his  right,  goes  along  the  lateral  step  to  the 
floor  in  front  of  the  altar,  where  he  turns  (by  his 
right)  and  stands  in  his  place  facing  the  altar* 

At  the  announcement  of  the  Gospel,  all  the  acolytes 

*  This  direction  applies  only  when  the  second  server  is  not  acting  as  a 
candle-bearer. 


CERKMONIKS  OP'  A  CHORAL  MASS.  I25 

(except  the  candle-bearers  and  the  censer-bearer) 
sign  themselves  at  the  same  time  and  like  manner  with 
the  Celebrant.  The  candle-bearers,  while  holding  their 
candles  at  the  Gospel,  do  not  sign  themselves  nor  make 
any  act  of  reverence,  but  remain  motionless. 

During  the  singing  of  the  Gospel  all  in  the  church 
stand  erect  and  look  towards  the  book  of  the  Gospels. 

The  acolytes  (except  the  candle-bearers)  bow  or 
genuflect  at  the  same  time  and  in  like  manner  with  the 
Celebrant,  if  while  singing  the  Gospel  he  makes  any 
such  acts  of  reverence. 

After  the  Celebrant  has  sung  the  Gospel,  he  takes 
up  the  book  with  both  hands,  kisses  the  text  of  the 
Gospel,  and  says,  privately,  "By  the  Gospel  words 
to-day,  may  our  sins  be  done  away;"  at  the  same  time 
the  acolytes  say  in  a  low  voice,  "Praise  be  to  thee,  O 
Christ."  Then  the  Celebrant  turns  a  little  and  faces 
the  censer-bearer,  who  censes  him  with  three  swings, 
and  bows  profoundly  to  the  Celebrant  before  and 
after. 

After  he  has  been  censed  by  the  censer-bearer,  the 
Celebrant  turns  by  his  right  and  goes  to  the  midst  of 
the  altar  and  stands  facing  the  altar.  Meanwhile  the 
censer-bearer  and  his  companions  return,  as  they  came, 
to  the  floor  before  the  midst  of  the  altar,  where  they 
stand  fas  before)  in  a  line,  facing  the  altar.  At  the 
same  time,  the  second  server  goes  up  to  the  foot-pace 
and  takes  up  the  desk,  with  book  thereon,  and  carries  it 
to  the  left  hand  of  the  Celebrant,  and  puts  it  down  upon 
the  altar  obliquely  close  to  the  corporal ;  then  after 
bowing  to  the  Celebrant,  he  goes  directly  down  to  his 
place  on  the  floor,  where,  having  his  hands  joined,  he 
stands,  facing  the  altar,  while  the  Creed  is  sung. 


126  CKREMONIICS  OF  A   CHORAI,  MASS. 

7.  The  Creed. 

After  the  Celebrant  has  sung,  "I  believe  in  One  God," 
the  censer-bearer,  boat-bearer  and  candle-bearers  make 
due  act  of  reverence  towards  the  altar ;  then  the  censer- 
bearer,  accompanied  by  the  boat-bearer,  goes  to  the 
sacristy  to  prepare  his  censer  for  the  censing  at  the 
Offertory ;  the  candle-bearers  go  to  the  credence,  put 
down  their  candlesticks  thereon,  and  joining  their 
hands,  stand  there  facing  the  altar  while  the  Creed  is 
sung.  If  the  two  servers  act  as  candle-bearers  they 
return  to  their  places  before  the  altar  and  stand  facing 
it  during  the  Creed. 

If  there  is  to  be  a  sermon,  the  censer-bearer  and  boat- 
bearer  may  return  promptly  (without  censer  and  boat) 
to  the  sanctuary,  and  stand  behind  the  first  server,  or 
wherever  it  may  be  convenient,  during  the  Creed. 

All  the  acolytes  will  make  the  genuflection,  and  the 
bows,  when  and  as  the  Celebrant  makes  them  during 
the  singing  of  the  Creed,  and  at  the  end  make  the  sign 
of  the  cross. 

8.  The  Sermon. 

If  the  Celebrant  will  sit  down  while  the  choir  sing 
the  Creed,  he  should  observe  the  directions  given  in 
the  Ceremonies  of  High  Mass.  If  this  be  done,  the  first 
server,  after  bowing  towards  the  altar  cross,  will  go 
to  the  sedilia  (after  the  Celebrant  has  intoned  or  sung 
the  first  words  of  the  Creed),  take  up  the  biretta  and 
return  to  his  place.  Then  when  the  Celebrant  comes 
down  from  the  foot-pace,  the  two  servers  make  the  due 
act  of  reverence  towards  the  altar  at  the  same  time 
with  the  Celebrant;  the  first  server  presents  to  him 
his  biretta,  and  then  both  servers  precede  him  to  the 


CEREMONIES  OE  A  CHORAL  MASS.  I27 

scdilia,  and  assist  him  there  by  lifting  the  back  part  of 
the  chasuble;  and  then,  moving  a  httle  towards  the 
credence,  they  stand  facing  the  altar,  having  their 
hands  folded.  When  the  Celebrant  returns  to  the  altar 
the  two  acolytes  will  precede  him  thither,  make  the 
due  act  of  reverence  with  him  before  the  altar,  go  with 
him  as  far  as  the  foot-pace,  supporting  his  vestments 
on  either  side,  and  then  return  to  and  stand  in  their 
places  before  the  altar. 

In  like  manner  the  two  acolytes  will  precede  and 
assist  the  Celebrant  (before  and  after  the  sermon), 
if  he  goes  to  the  sedilia  to  lay  aside  his  chasuble  and 
maniple  before  going  to  preach  in  the  pulpit. 

If  Notices  are  to  be  given,  or  a  sermon  preached, 
the  Celebrant  will  observe  the  directions  given  in  the 
Ceremonies  of  High  Mass.  During  the  sermon  the 
acolytes   may   sit.f 

If  the  censer-bearer  returns  to  the  sanctuary  during 
the  Creed,  he  will  go  again  to  the  sacristy  at  some 
convenient  time  during  the  sermon,  so  that  he  may 
come  promptly  at  the  Offertory,  carrying  his  censer 
replenished  with  burning  coals. 


CHAPTER  III. 

From  the  Oeeertory  to  the  Canon. 

I.  The  Offertory. 

When  the  sermon  is  ended,  the  Celebrant,  having 
returned  to  the  altar,  (or,  if  he  himself  preached  from 

t  But  the  servers  ought  not  to  sit  in  the  places  of  the  sedilia,  occu- 
pied by  the  Deacon  and  the  Sub-Deacon  at  High  Mass. 


128  CEREMONIES  OF  A  CHORAL  MASS. 

the  foot-pace,  having  returned  to  the  midst),  and 
standing  erect  facing  the  midst  of  the  altar,  and  hav- 
ing his  hands  joined,  says  one  of  the  Offertory  sen- 
tences, after  which  the  choir  begin  their  song.  The 
Celebrant  then  removes,  folds  and  lays  down  the  veil, 
after  which  he  proceeds  as  at  Low  Mass. 

Then  the  two  servers  come  together  before  the  midst, 
make  the  due  act  of  reverence  towards  the  altar  cross, 
and  go  to  the  credence  (the  first  server  walk- 
ing at  the  right  of  the  second),  where  the 
first  acolyte  will  take  up  from  the  credence, 
with  both  hands,  the  box  of  altar  breads ;  and  the  second 
acolyte,  after  removing  the  stoppers,  will  take  up  the 
wine  cruet  with  his  right  hand,  and  the  water  cruet 
with  his  left  hand;  then  both  go,  carrying  box  and 
cruets  near  and  at  about  the  height  of  the  breast,  to 
the  second  step  at  the  Epistle  corner  of  the  altar,  where 
they  stand  facing  the  Celebrant  and  await  his  coming. 
When  the  Celebrant  approaches  them,  both  acolytes 
bow  to  him ;  the  first  removes  the  cover  of  the  bread- 
box  with  his  right  hand,  and  then  supporting  the  box 
with  both  hands  at  the  base,  he  presents  it,  with  accus- 
tomed kisses,  to  the  Celebrant,  who  takes  as  many  of 
the  small  hosts  "as  he  shall  think  sufficient,"  and  re- 
turns to  the  midst,  doing  all  as  ordered  in  the  Cere- 
monies of  Loiv  Mass.  As  the  Celebrant  turns  to  go 
back  to  the  midst  the  first  acolyte  covers  the  bread-box, 
and  remains  standing  as  before.  When  the  Celebrant 
returns  to  the  Epistle  corner,  with  the  chalice,  the  sec- 
ond acolyte  presents  the  wine  cruet,  with  the  accus- 
tomed kisses ;  then  when  the  Celebrant  returns  the  wine 
cruet  he  receives  it  with  his  left  hand,  and  presents  the 
water  cruet,  with  the  accustomed  kisses,  with  his  right 


CEREMONIES  OE  A  CHORAL  MASS.  I29 

hand.  The  second  acolyte  receives  the  water  cruet 
back  again  from  the  Celebrant,  with  his  left  hand,  after 
which  both  acolytes  bow  to  the  Celebrant  and  go  again 
to  the  credence  upon  which  they  put  down  the  bread- 
box  and  cruets,  put  the  stoppers  in  the  cruets,  return  to 
their  places  before  the  lowest  step,  and  stand  facing  the 
altar,  as  before. 

2.  The  Censing  of  the  Oblations  and  the  Altar. 

When  the  acolytes  go  to  the  Epistle  end  of  the  altar, 
the  censer-bearer,  attended  by  the  boat-bearer,  and 
carrying  his  censer  replenished  with  burning  coals, 
comes  from  the  sacristy,  and  after  the  due  act  of  rever- 
ence as  he  passes  before  the  midst  of  the  altar,  he  goes 
to  the  floor  at  the  Epistle  end  of  the  altar  and  stands 
facing  towards  the  Gospel  side. 

When  the  Celebrant  has  said  the  prayer,  "Come,  O 
thou  the  Sanctifier,"  etc.,  the  censer-bearer  and  boat- 
bearer  ascend  the  altar  steps,  make  the  due  act  of 
reverence  on  the  foot-pace  and  stand  before  the  Cele- 
brant. The  two  servers,  after  making  the  due  act  of 
reverence  in  the  midst,  ascend  the  altar  steps,  and  assist 
at  the  blessing  of  the  incense,  during  which  all  is  done 
as  directed  above  (in  chapter  ii,  section  2),  When  the 
Celebrant  has  taken  the  censer,  and  the  two  servers 
stand  supporting  his  chasuble,  he  proceeds  to  cense  the 
oblations  and  afterwards  the  altar,  observing,  in  so 
doing,  the  directions  given  in  the  Ceremonies  of  High 
Mass.  The  servers,  while  thus  assisting  the  Celebrant 
as  he  censes  the  altar,  make  simultaneously  with  him 
the  prescribed  acts  of  reverence.* 

When  the  Celebrant  has  censed  the  altar  cross  and 

•  See  Ceremonial  of  High  Mass,  in  loc. 
9 


130  CEREMONIES  OE  A  CHORAI,  IMASS. 

passes  to  the  Epistle  side  of  the  ahar,  an  acolyte  comes 
before  the  midst  of  the  altar,  makes  the  due  act  of 
reverence  towards  it,  then  going  up  the  steps  on  the 
Gospel  side,  he  advances  to  the  book,  takes  up  with 
both  hands  the  desk  with  book  thereon,  and  returns  to 
the  floor,  where,  facing  the  altar  on  the  Gospel  side 
and  holding  the  desk  before  him  near  and  a  little  below 
his  breast,  he  awaits  the  end  of  the  censing  of  the  Gos- 
pel side  of  the  altar;  then  he  goes  up  again  to  the 
altar,  puts  down  the  desk  as  he  found  it,  turns  by  his 
right,  and  goes  back  to  the  floor,  makes  there  in  the 
midst  the  due  reverence  towards  the  altar,  and  then 
returns  to  his  place* 

3.  The  Censing  of  the  Clergy  and  People. 

When  the  Celebrant  has  finished  censing  the  altar, 
the  two  servers  turn  and  go  down  to  their  places  on  the 
Hoor,  as  they  did  at  the  first  censing  of  the  altar;  and 
the  censer-bearer  takes  the  censer,  and  censes  the 
Celebrant  in  the  usual  manner.  The  Celebrant  then 
returns  to  the  midst  of  the  altar,  where  he  waits  until 
the  choir  and  people  have  been  censed.  The  boat- 
bearer  remains  standing  near  the  credence. 

After  the  Celebrant  has  been  censed,  the  censer- 
bearer,  having  made  the  due  act  of  reverence  before 
the  lowest  step  of  the  altar,  proceeds  to  cense  the 
clergy ;  and  then  the  servers,  the  torch-bearers,  and  the 
choristers ;  afterwards  he  censes  the  people.  The  cen- 
ser-bearer will  observe  all  the  directions  given  in  the 
Ceremonies  of  High  Mass  as  to  the  mode  of  carrying 
the  censer,  and  of  censing  persons.  Having  censed 
the  people  and  made  due  reverence    with    the    boat- 

*  Cp.,  Le  Vavasseur,  Ceremonial,  pt.  xii.,  ch.,  ii.,  art.  viii. 


CEREMONIES  OF  A  CHORAIv  MASS.  I3I 

bearer,  before  the  altar,  he  returns  to  the  sacristy, 
accompanied  by  the  boat-bearer,  where  he  prepares  for 
the  censing  at  the  elevation. 

4.  The  Offerings  of  the  People. 

After  the  people  have  been  censed,  the  second  acolyte 
takes  the  alms  basin  in  both  hands,  and  then  goes 
to  his  place  before  the  altar.  The  Celebrant  bows  and 
then  goes  down  below  the  lowest  step  of  the  altar; 
having  the  servers  on  either  side  of  him,  he  makes 
with  them  the  due  act  of  reverence ;  they  then  precede 
him  to  the  entrance  of  the  presbytery.  Those  who  have 
gathered  the  offerings  of  the  people  place  them  in  the 
basin  held  by  the  second  acolyte.  Then  the  Celebrant, 
preceded  by  the  acolytes,  returns  to  the  altar ;  they 
make  together  the  due  act  of  reverence,  and  then  go 
vip  to  the  altar,  the  acolytes  stopping  on  the  step  below 
the  foot-pace.  The  second  acolyte  bows  to  the  Cele- 
brant, (who  has  moved  to  the  Epistle  corner  of  the 
altar),  and  then  gives  him  the  alms  basin.  The  Cele- 
brant having  presented  and  placed  it  upon  the  altar, 
at  the  Epistle  side,  immediately  returns  it  to  the  aco- 
lyte, who  carries  it  directly  to  the  credence  or  other 
convenient  place. 

5.  The  Washing  of  the  Hands. 

The  first  acolyte  immediately  after  he  has  accompa- 
nied the  Celebrant  to  the  altar,  goes  back  to  the  floor, 
makes  the  due  act  of  reverence  before  the  midst, 
and  then  goes  to  the  credence  table  and  takes 
with  both  hands  the  towel ;  the  second  acolyte 
takes  the  basin  for  washing  the  Priest's  fingers  with  his 


132  CEREMONIES  OF  A  CHORAL  MASS. 

left  hand,  and  the  water  cruet  in  his  right  hand. 
Then  both  standing  at  the  Epistle  corner  on  the  step 
below  the  foot-pace,  the  first  acolyte  being  at  the  right 
of  the  second,  they  bow  to  the  Celebrant.  The  second 
acolyte  pours  water  over  the  Priest's  fingers,  and  the 
first  acolyte  presents  the  towel.  They  then  bow  again 
to  the  Celebrant,  and  return  to  the  credence,  where  they 
put  down  the  basin,  towel,  and  cruet.  Afterward  they 
go  down  to  below  the  lowest  step  of  the  altar,  make 
together  the  due  act  of  reverence,  and  then  go  to  their 
respective  places  at  the  Epistle  and  Gospel  corners  of 
the  altar,  where  they  remain  standing  until  the  Con- 
fession. 

6.  Until  the  Canon. 

The  Celebrant  proceeds  with  the  Mass,  observing 
the  ceremonies  directed  at  Low  Mass. 

The  torch-bearers,  or  if  they  be  lacking,  the  two 
candle-bearers,t  when  the  Celebrant  has  finished  say- 
ing the  Comfortable  Words,  after  due  reverence  before 
the  altar,  go  to  the  sacristy;  and  towards  the  end  of 
the  Preface  they  come  again  into  the  sanctuary,  carry- 
ing lighted  torches,  and  preceded  by  the  censer-bearer 
and  boat-bearer.  Both  censer-bearer  and  torch-bearers 
will  observe  the  directions  given  in  the  Ceremonies  of 
High  Mass.* 

t  When  there  are  no  other  acolytes  besides  the  two  servers  and  the 
censer-bearer,  the  servers  may  light  torches  at  the  credence,  when  the 
censer-bearer  comes  from  the  sacristy,  and  then  kneel  with  tliem 
before  the  altar.     (See  Le  Vavasseur,  pt.  vi.,  sec.  li.,  ch.  ii.,  art.  ii.) 

*  See  Cerevt.  of  High  Mass,  ch.  iv.,  sections  10  and  13,  and  ch.  vii., 
sec.    I, 


CKRliMONUCS  OF  A  CHORAL,  MASS.  I33 

CHAPTER  IV. 

The  Canon  of  the  Mass,  and  the  Communion. 

I.  The  Consecration. 

At  the  beginning  of  the  "Prayer  of  Consecration," 
the  censer-bearer  puts  incense  into  the  censer. 

At  the  elevation,  the  censer-bearer  censes  theBlessed 
Sacrament  as  usual,  the  torch-bearers  uplift  their 
torches,  and  an  acolyte  rings  the  sacring  bell. 

A  little  before  the  act  of  Consecration,  the  two 
servers  if  they  are  not  holding  torches,  rise, 
go  before  the  midst  of  the  altar,  make  due 
act  of  reverence  towards  the  altar,  and  then  go  up  the 
steps  to  the  foot-pace,  the  first  to  the  right  of  the  Cele- 
brant, the  second  to  the  left,  and  here  upon  the  foot- 
pace on  either  side  of,  and  a  little  behind,  the  Cele- 
brant, they  kneel  and  support  (the  first  acolyte  with 
his  left  hand,  the  second  with  his  right)  the  back  part 
of  the  Celebrant's  chasuble,  at  the  elevation.  Each 
acolyte  extends  the  hand  not  employed,  near  and  a 
little  below  his  breast.  The  acolyte  who  kneels  at  the 
right  of  the  Celebrant  rings  the  bell.*  After  the  eleva- 
tion they  return  to  their  places  before  the  altar,  and 
stand  as  before,  after  genuflecting  together  on  the 
floor,  before  the  midst. 

After  the  elevation  of  the  chalice  all  the  acolytes 
(except  the  torch-bearers)  stand  erect,  and  the  censer- 
bearer,  attended  by  the  boat-bearer,  goes  to  the  sacristy 
(both  making  due  reverence  as  they  pass  before  the 

•  When  the  servers  act  as  torch-bearers,  another  acolyte  may  kneel 
at  the  right  of  the  Celebrant,  lift  his  chasuble  and  ring  the  bell.  If 
there  be  no  one  else  to  ring  the  bell,  the  first  server  may  do  so,  liolding 
his  torch  in  his  left  hand  and  the  bell  in  his  right  hand. 


134  CEREMONIES  OF  A  CHORAL  MASS. 

midst,  towards  the  altar),  puts  away  the  censer,  and 
then  returns  to  his  place  at  the  Epistle  corner  of  the 
altar. 

2.  The  Communion. 

When  the  Celebrant  turns  towards  the  people  with 
the  Sacrament  in  his  hands,  the  torch-bearers  rise  and 
then  stand  facing  each  other,  as  at  High  Mass.  The 
two  servers  also  turn  and  face  each  other,  and  if  any 
are  to  receive  the  Communion,  the  servers  hold  the 
houselling  cloth.*  If  any  persons  receive  the  Com- 
munion, all  is  done  as  at  Low  Mass ;  the  clergy  and 
acolytes  kneeling  at  the  altar,  and  the  people  at  the 
chancel  rail. 

When  the  Celebrant  turns  (holding  up  the  Sacra- 
ment) towards  the  people,  the  torch-bearers  bow  their 
heads,  and  the  other  acolytes  bow  more  profoundly. 

When,  after  the  Communion,  or  when  after  he  has 
given  "sufficient  opportunity  to  those  present  to  com- 
municate," the  Celebrant  replaces  the  Sacrament  upon 
the  altar,  the  torch-bearers  kneel  again  as  before,  and 
the  servers  stand  in  their  places  facing  the  altar. 

The  Post-Communion. 

At  the  Gloria  in  excelsis,  or  hymn  in  lieu  thereof, 
the  torch-bearers,  and  all  in  the  church,  stand  erect. 
Towards  the  end  of  the  Gloria  in  excelsis,  or  other 
hymn,  the  second  serverf  moves  the  book  (as  the  Sub- 
Deacon  does  at  High  Mass)  to  the  Epistle  corner,  and 

*  If  the  servers  are  engaged  at  this  time  in  holding  torches,  the  censer- 
bearer  and  the  boat-bearer  may  hold  the  houselling  clotli  if  it  be  needed; 
or  the  boat-bearer  lacking,  the  second  server  holds  both  torches,  and 
the  first  server  assists  the  censer-bearer  in   holding  the  cloth. 

t  If  the  servers  are  holding  torches  the  censer-bearer,  or  another 
acolyte,   moves  the  book. 


CEREMONIES  OE  A  CHORAL  MASS.  I35 

then  goes  directly  to  the  floor  before  the  Epistle  corner, 
and  then  to  his  place  opposite  the  Gospel  corner. 

All  the  acolytes  kneel  for  the  blessing,  and  then 
rise  and  stand  erect. 

4.  The  Ablutions. 

Immediately  after  the  blessing  the  first  server*  rises, 
goes  to  the  midst,  makes  the  due  act  of  reverence 
towards  the  altar,  then  goes  to  the  credence,  and 
after  removing  the  stoppers,  carries  the  cruets,  (the 
wine  in  his  right  hand,  the  water  in  his  left),  to  the 
second  step  at  the  Epistle  corner  of  the  altar ;  when 
the  Celebrant  holds  out  the  chalice,  he  steps  upon  the 
foot-pace,  genuflects,  rises  and  pours  into  the  chalice 
a  little  wine,  then  he  ministers,  as  usual,  the  wine  and 
the  water,  after  which  he  returns  to  the  credence,  puts 
down  the  cruets  thereon,  and  goes  to  the  midst,  makes 
the  due  act  of  reverence,  and  then  goes  to  his  place 
opposite  the  Epistle  corner,  where  he  stands  as  before. 

Immediately  after  the  Celebrant  has  received  the 
ablution  of  wine,  the  torch-bearers  rise,  go  to  the 
sacristy,  extinguish  and  put  away  their  torches,  and 
return  promptly  to  their  places  in  the  sanctuary,  as  at 
High  Mass. 

After  the  Celebrant  has  received  the  ablutions,  the 
second  acolyte  moves  the  book,  if  it  is  to  be  moved, 
to  the  Gospel  corner,  making  due  reverence  towards  the 
cross  as  he  passes  the  midst,  and  having  turned  the 
leaves  of  the  Mass  Book,  so  as  to  have  it  open  at  the 
proper  Gospel,  he  stands  on  the  second  step,  facing 
towards  the  Epistle  side,  and  awaits  the  Celebrant. 

*  If  need  be  the  censer-bearer  may  act  in  lieu  of  the  server. 


136  CERKMONIES  01"  A  CHORAL  MASS. 

If  the  Celebrant,  after  singing  the  Post-Communion, 
has  closed  his  book,  the  second  server  goes  to  the 
midst  at  the  time  when  the  first  server  returns  from 
the  credence,  makes  there  with  him  the  due  act  of  rev- 
erence, and  then  turning  by  his  left,  goes  to  the  Gospel 
corner,  and  takes  up  the  Gospel  card,  and  goes  down  to 
the  second  step,  and  there  facing  towards  the  Cele- 
brant holds  the  card  as  the  Sub-Deacon  does  at  High 
Mass. 

5.  The  Last  Gospel. 

At  the  last  Gospel  all  the  acolytes  make  the  accus- 
tomed signs  with  the  Celebrant  as  he  announces  the 
Gospel,  and  bow  as  he  does,  and  make,  together  with 
him,  the  genuflection,  if  any  is  to  be  made. 

The  last  Gospel  ended,  the  second  server  closes  the 
book  (with  its  opening  towards  the  Gospel  corner) 
or  lays  down  the  Gospel  card  upon  the  gradine,  and 
goes  directly  to  the  floor  before  the  altar,  and  then  to 
his  place  opposite  the  Gospel  corner,  and  the  first  server 
goes  to  the  sedilia,  where  he  takes  up  the  Celebrant's 
biretta  and  returns  to  his  place.  Meanwhile  all  the 
acolytes  go  and  stand  before  the  altar  as  they  did  on 
arrival  before  it  at  the  beginning  of  the  Mass.  If  the 
two  acolyte  servers  acted  also  as  candle-bearers,  they 
go  now  to  the  credence,  take  up  their  candlesticks  and 
return  to  their  places  before  the  altar.  If  this  is  done, 
the  first  server  will  take  up  the  Celebrant's  biretta 
from  the  sedilia,  as  he  goes  to  the  credence. 

When  the  Celebrant  comes  down  from  the  foot-pace 
and  stands  facing  the  altar,  all  make  due  act  of  rever- 
ence towards  the  altar,  and  then  return  to  the  Sacristy 
in  the  usual  manner, 


I.  The  Preparation^ 

The  times  when  Requiem  Masses  may  not  be  said 
have  been  already  mentioned  under  the  Ceremonies  of 
Low  Mass  (Vide  vol.  i,  p.  148.) 

On  All  Souls'  Day  a  Mass  of  Requiem  should  be 
sung  at  an  hour  which  will  best  suit  the  convenience 
of  the  people.  On  the  previous  evening,  after  the  Ves- 
pers of  All  Saints,  there  should  be  sung  the  Vespers  of 
the  Dead.  It  will  be  well  if  at  the  Vespers  and  also  at 
the  Mass  there  be  read  the  names  of  the  parishioners 
who  have  died  during  the  year,  and  also  the  names  of 
any  others  of  the  faithful  dead  for  whom  the  people 
have  desired  prayers. 

If  it  be  the  day  of  interment,  the  body  should  be 
received  at  the  door  of  the  Church.  Then  will  follow 
the  office  prescribed  in  the  Prayer  Book.  After  the 
prayers  which  follow  the  Lesson,  will  be  sung  the 
Mass. 

The  black  vestments  for  the  Celebrant  and  the 
sacred  ministers  are  laid  out  in  the  sacristy  in  the 
accustomed  manner,  and  all  other  things  necessary  are 
made  ready  as  usual. 

If  the  Blessed  Sacrament  be  reserved  in  the  taber- 
nacle at  the  altar  where  the  Mass  of  Requiem  is  to  be 
celebrated,  the  veil  of  the  tabernacle  should  be  violet 

137 


138  SOI^DMN    MASS    OF    REQUIEM. 

in  colour.  It  is  desirable  that  Mass  of  Requiem  be 
celebrated  at  an  altar  where  the  Blessed  Sacrament  is 
not  reserved. 

The  altar  frontals,  chalice  veil  and  burse  should  be 
black  in  colour.  The  foot-pace  may  have  a  black  cov- 
ering, and  the  steps  of  the  altar  left  bare.  The  altar 
candles,  if  possible,  should  be  of  unbleached  wax. 

The  cover  of  the  credence  should  be  somewhat 
smaller  than  usual,  and  fall  only  a  little  over  the  sides 
and  front. 

If  the  body  of  the  deceased  for  whom  the  Mass  is 
celebrated  be  present,  and  the  prayers  and  ceremonies 
called  The  Absolution  are  to  follow  the  Mass,  a  book 
containing  the  order  of  that  service  should  be  laid 
upon  the  credence ;  a  processional  cross  should  be 
placed  near  the  credence,  and  also  a  vessel  of  holy 
water  with  the  sprinkler.^ 

There  will  also  be  provided  a  black  cope,  which  will 
be  laid  upon  the  sedilia. 

The  candles  used  in  the  candlesticks  and  torches 
of  the  acolytes  should  be,  if  possible,  of  unbleached 
wax. 

2.  General  Directions. 

If  the  body  of  the  deceased  person,  for  whom  the 
Mass  is  celebrated,  be  present,  it  should  rest  upon  a 
bier  placed  on  the  floor  of  the  nave,  near  the  entrance 
to  the  chancel,  with  the  feet  towards  the  altar.  If  on 
account  of  contagious  disease,  or  for  other  good  reason, 
the  body  of  the  dead  person  cannot  be  brought  to  the 

^  If  it  be  the  custom,  candles  (which  the  clergy  in  attendance  hold 
lighted  in  their  hands  during  the  reading  of  the  Compel,  and  from  the 
Klevation  tmtil  the  first  ablution  after  the  Blessing,  and  during  the 
Absolution),  are  placed  upon  or  near  the  credence. 


SOLEMN    MASS    OF    REQUIEM.  I39 

church,  a  catafalque  or  tumulus  may  be  made  ready 
at  the  place  where  the  bier  with  the  body,  were  it 
physically  present,  would  rest,  and  the  body  be  con- 
sidered as  morally  present. 

If  the  deceased  person  be  a  Priest,  the  body  should 
be  placed  with  the  head  towards  the  altar,  and  the  bier 
may  rest  within  the  choir  before  the  altar.^ 

If  on  account  of  contagious  disease,  or  for  other 
good  reason,  the  body  of  a  Priest  cannot  be  brought 
to  the  church  on  the  day  of  burial,  the  catafalque  is 
sprinkled  and  censed  as  if  the  body  were  present  and 
lying  with  the  feet  towards  the  people  ;*  this  may  also 
be  done  on  the  anniversary  of  the  burial  of  a  Priest ; 
otherwise  the  catafalque  is  always  regarded  as  though 
the  body  (morally  present)  were  placed  with  feet 
towards  the  altar. 

Six  large  candles,  of  unbleached  wax,  in  standard 
candlesticks,  should  be  placed  by  the  bier  (or 
tunmlus),  three  on  each  side,  and  burn  during  the 
Mass  and  the  Absolution,  and  while  the  body  is  in  the 
church. 

The  acolytes  kneel  from  the  beginning  of  the  Mass 
until  the  Epistle,  and  from  the  Confession  until  the 
Agnus  Dei,  and  at  the  Post-Communion  Collect. 

Incense  is  used  in  the  Mass  at  the  Offertory  and  at 
the  Elevation  in  the  usual  manner;  but  in  no  other 
places,  and  after  the  Offertory  the  Celebrant  alone  is 
censed. 

Except  the  omissions  noted  in  the  Ceremonies  of 
Lozv  Mass,  and  certain  differences  set  forth  in  the  fol- 

^  ""Le   lit    funebre,    a    Rome,    est    toujours    place    dans    la   nef."      T,e 
Vavasseiir,  Ceremonial,  pt.  vi.,  sec.  i.,  cli.  iv.,  art.  iv.,  Note. 
*  Van  Der  Stappen,  Sac.  Liturgia,  torn,   iv.,  p.   288. 


140  SOLEMN    MASS    01'"    KKQUIEM. 

lowing  directions,  all  is  done  as  at  an  ordinary  Solemn 
Mass. 

The  Deacon  omits  all  the  osculations. 

3.     Prom  the  Introit  to  the  Offertory. 

The  sacred  ministers  do  not  accompany  the  Cele- 
brant when  he  goes  up  to  the  altar,  but  stand  on  a  line 
behind  him;  the  Deacon  on  his  step  and  the  Sub-Dea- 
con on  the  floor. 

When  the  Celebrant,  after  kissing  the  altar,  turns  to 
go  to  the  book,  the  sacred  ministers,  without  any  fur- 
ther act  of  reverence,^  turn  also  and  go  to  their  places 
at  the  Epistle  corner.  They  do  not  make  the  sign  of 
the  cross  when  the  Celebrant  begins,  Our  Father,  etc. 

After  the  Epistle  the  Sub-Deacon  is  not  blessed  by 
the  Celebrant,  and  the  book  is  at  once  handed  to  the 
Master  of  Ceremonies,  or  to  another  acolyte. 

While  the  choir  sing  the  sequence.  Dies  tree,  etc., 
the  Celebrant,  after  privately  reading  it,  may  sit  down 
with  his  sacred  ministers.  When  they  go  to  sit  down, 
they  turn  by  their  right  and  go  to  the  sedilia,  by  the 
shorter  way,  in  the  accustomed  manner.  While  the 
Celebrant  and  sacred  ministers  sit,  the  Master  of  Cere- 
monies remains  standing,!  between  the  sedilia  and  the 
credence,  facing  the  people.  At  the  end  of  the  sequence 
or  when  five  or  six  stanzas  have  been  sung,  at  a  sign 
from  the  Master  of  Ceremonies,  the  Celebrant  and  his 
ministers  rise  from  their  seats  and  return  to  the  altar  by 
the  way  they  came. 

The  ministers,  walking  on  either  side  of  the  Cele- 
brant, accompany  him  to  the  lowest  step  at  the 
Epistle  end  of  the  altar;  the  Celebrant  and  Deacon 

1  Van   Der   Stappen,   Sacra   Liturgia,  torn,   v,,   pp.    126,   et  220. 
t  Cf.  De  Herdt,  Praxis  Pontif.,  torn,  i.,  lib.  i.,  47. 


SOLEMN    MASS    OF    REQUIEM.  I4I 

ascend  the  steps,  the  Deacon  stopping  and  remaining 
on  the  second  step,  the  Celebrant  going  upon  the  foot- 
pace to  the  midst.  After  the  Celebrant  and  the 
Deacon  have  ascended  the  steps,  the  Sub-Deacon  goes 
up  to  the  foot-pace,  and  moves  the  book  in  the  accus- 
tomed manner  to  the  Gospel  corner,  while  the  Cele- 
brant says  the  prayer,  "Cleanse  my  heart,"  etc.  The 
Deacon  remains  standing  on  the  second  step,  with 
his  head  profoundly  inclined  towards  the  altar 
cross,  until  the  Celebrant  begins  to  read  the  Gospel, 
when,  without  further  act  of  reverence,  he  turns  and 
goes  down  to  the  floor,  receives  the  book  of  the  Gospels 
and  carries  it  to  the  altar  in  the  usual  manner. 

Then  at  once,  kneeling  upon  the  edge  of  the  foot- 
pace, he  says  the  prayer,  "Cleanse  my  heart,"  etc.,  then 
rises,  takes  the  book,  stands  facing  the  altar,  and 
when  the  Celebrant  has  read  the  Gospel,  turns  by  his 
left  and  goes  to  the  floor,  where  he  makes,  (together 
with  the  Sub-Deacon,  Master  of  Ceremonies  and  the 
two  acolytes)  due  reverence  towards  the  altar; 
and  then  goes  as  usual  to  sing  the  Gospel.  The 
acolytes  do  not  carry  lights,  but  have  their 
hands  joined.  At  the  Gospel  they  make  the  sign  of 
the  cross  and  the  other  acts  of  reverence.* 

When  the  Deacon  has  sung  the  Gospel,  the  Sub- 
Deacon  closes  the  book  and  hands  it  at  once  to  the 
Master  of  Ceremonies  or  to  an  acolyte. 

On  returning  to  the  altar,  after  due  act  of  reverence, 
the  Deacon  goes  up  and  stands  on  his  step,  the  Sub- 
Deacon  stands  on  the  floor  behind  him,  both  facing 

-  If  lighted  candles  are  to  be  distributed  among  the  clergy  occupying 
places  in  the  choir,  the  acolytes  charged  with  this  duty,  will  act  promptly 
immediately  after  tlie  Epistle  is  ended,  in  order  that  all  may  be  in 
readiness  when  the  Deacon  begins  to  sing  the  Gospel, 


142  SOLEMN    MASS    OF    REQUIEM. 

the  Celebrant,  who  is  standing  on  the  foot-pace  in  the 
midst. 

The  Creed  is  not  said.  If  there  is  to  be  a  sermon,  it 
will  come  after  the  Mass  and  before  the  Absolution. 
The  preacher  will  wear  neither  surplice  nor  stole.f 

4.     From  the  Offertory  to  the  end  of  the  Mass. 

When  the  Celebrant  has  read  the  Offertory,  the  Sub- 
Deacon,  after  due  act  of  reverence  towards  the  altar, 
goes  to  the  credence  and  carries  the  chalice  to  the 
altar  as  usual.  Having  set  it  down  on  the  altar  he  joins 
his  hands  while  the  Deacon,  (who  meanwhile  has  come 
upon  the  foot-pace,  to  the  right  of  the  Celebrant) 
takes  off  the  burse,  unfolds  the  corporal,  removes  and 
folds  the  veil,  and  gives  the  paten  with  the  host  to  the 
Celebrant. 

The  offerings  of  the  people  may  be  received  as 
directed  in  the  Ceremonies  of  High  Mass. 

At  the  Agnus  Dei  the  sacred  ministers  do  not  strike 
the  breast.  The  kiss  of  peace  is  not  given,  and  the 
Gloria  in  excelsis  is  not  sung, 

5.     The  Absolution. 

The  Celebrant  and  the  sacred  ministers,  after  the 
last  Gospel,  return  to  the  midst  of  the  altar  as  usual, 
and  then,  after  due  act  of  reverence  in  the  midst, 
go  directly  (by  the  steps  at  the  Epistle  end  of  the  altar) 
to  the  sedilia,  where  the  Celebrant,  assisted  by  the 
sacred  ministers  and  the  Master  of  Ceremonies,  lays 
aside  his  chasuble  and  maniple  and  puts  on  the  cope. 
The  sacred  ministers  also  lay  aside  their  maniples.   If 

t  De  Herdt,  Praxis  Pontif.,  torn,  ii.,  lib.  ii.,  202. 


SOLEMN    MASS    OF    REQUIEM.  I43 

a  cope  be  lacking,  the  sacred  ministers  divest  them- 
selves of  dalmatic  and  tunicle. 

Meanwhile  the  censer-bearer,  with  censer  in  readi- 
ness, and  the  boat-bearer  carrying  the  boat  of  incense, 
come  to  the  credence.  An  acolyte  takes  up  the  vessel 
of  holy  water,  another  takes  the  book,  and  another  the 
processional  cross.  The  candle-bearers  take  up  their 
candlesticks. 

The  Master  of  Ceremonies  takes  up  the  Deacon's 
biretta  and  that  of  the  Celebrant,  and  hands  them  to 
the  Deacon,  who  presents  to  the  Celebrant  his  biretta, 
and  then  both  cover  their  heads. 

When  all  are  ready,  the  Sub-Deacon  goes  to  the 
credence  and  receives  the  processional  cross  from  the 
acolyte. 

Then,  the  censer-bearer  and  boat-bearer  leading, 
followed  by  the  two  other  acolytes,  the  Sub-Deacon 
walking  between  the  candle-bearers,  and  the  Celebrant, 
with  the  Deacon  on  his  left  and  Master  of  Ceremonies 
walking  before  him,  all  go  before  the  altar,f  where 
they  stand  facing  towards  the  altar,  the  Celebrant  in 
the  midst  immediately  before  the  lowest  step,  the 
Deacon  on  his  left,  the  Master  of  Ceremonies  on  his 
right,  the  Sub-Deacon  and  the  candle-bearers  behind 
the  Celebrant  and  sacred  ministers,  the  acolytes  behind 
the  Sub-Deacon. 

Then  all,  save  the  Sub-Deacon  and  candle-bearers, 
make  due  act  of  reverence  towards  the  altar,  (the  Cele- 
brant and  the  Deacon  first  removing  their  birettas)  ; 
and  then,  the  Celebrant  and  the  Deacon  having  put  on 
their  birettas,  all  go  in  the  same  order  as  before,  to 
the  bier,  or  tumulus. 

t  t,e  Vavasseur  Ceremonial,  pt.  vi.,  sec.  i,  ch.  iv.,  art.  iv,  v. 


T44  SOLEMN    MASS    OF"    REQUIEM. 

If  Other  clerg}^  are  in  the  choir,  they  accompany 
the  Celebrant  to  the  bier,  (carrying  Hghted  candles, 
if  they  are  provided  for  them),  walking  two  by  two 
behind  the  Sub-Deacon. 

If  the  body  is  placed  within  the  choir,  the  Cele- 
brant and  the  Deacon  do  not  wear  birettas,  and  the 
attendant  clergy  do  not  leave  their  stalls. 

The  censer-bearer  and  other  acolytes,  when  they 
approach  the  bier,  withdraw  a  little  on  the  Gospel  side, 
between  the  bier  and  the  altar,  and  stand  so  as  to  face 
towards  the  Celebrant  when  he  comes  to  his  place  near 
the  bier. 

The  Sub-Deacon  and  the  candle-bearers,  on  ap- 
proaching the  bier  turn  a  little  to  the  right,  pass  the 
bier  on  the  Gospel  side  and  stand  a  pace  or  two  dis- 
tant from  the  head  of  the  bier,  facing  towards  the 
altar.*  The  Sub-Deacon  and  candle-bearers  will  be 
careful  to  leave  space  enough  between  them  and  the 
bier  to  allow  the  Celebrant  and  Deacon  to  pass  at  the 
time  the  body  is  sprinkled  and  censed. 

The  clergy  pass  on  and  stand  on  either  side  of  the 
bier,  the  greater  in  dignity  nearer  the  Celebrant,  the 
lesser  near  the  Sub-Deacon. 

The  Celebrant,  with  the  Deacon  supporting  his  cope 
on  the  left,  and  the  Master  of  Ceremonies  walking  in 
advance,  on  approaching  the  bier,  turn  to  the  left,  and 
stand  at  the  foot  of  the  bier  on  the  Epistle  side,  facing 
towards  the  processional  cross ;  the  Celebrant  stands  in 
the  midst  between  the  Deacon  and  the  Master  of  Cere- 
monies. 

When   the  body,   physically   present,   is   that   of  a 

*  The  Sub-Deacon  arrived  at  his  place,  at  the  head  of  the  bier,  may 
rest  the  end  of  the  processional  cross  upon  the  floor,  but  holds  the  staff 
with  both  hands. 


SOLEMN    MASS    OF    RE:QUIEM,  I45 

Priest,  it  is  placed  with  head  towards  the  altar,  and 
the  Sub-Deacon  and  the  candle-bearers  stand  at  the 
head  of  the  bier,  and  the  acolytes,  the  Master  of  Cere- 
monies, the  Deacon  and  the  Celebrant  pass  on  by  the 
Epistle  side,  to  the  foot  of  the  bier,  where  they  turn 
and  stand  facing  the  processional  cross.f 

The  Deacon  then  uncovers  his  head,  takes  the  Cele- 
brant's biretta,  and  gives  both  birettas  to  an  acolyte, 
who  comes  to  receive  them  and  withdraws  immediately 
to  his  place. 

The  acolyte  with  the  book  brings  it  at  once  to  the 
Deacon,  and  goes  back  to  his  place.  The  Deacon  hav- 
ing received  the  book  with  his  right  hand  holds  it  open, 
at  the  proper  place,  before  the  Celebrant,  and  with  his 
left  hand  holds  the  border  of  the  cope.  The  Master 
of  Ceremonies  holds  the  border  of  the  cope  on  the 
right  of  the  Celebrant. 

The  Celebrant,  having  his  hands  joined,  and  stand- 
ing as  directed  above,  reads  the  prayer.  Enter  not,  etc.,$ 
and  the  choir  and  others  respond  Amen.  The  cantors 
then  intone  the  words.  Deliver  me,  and  the  choir  take 
up  and  continue  the  response. § 

The  cantors  sing  the  versicle,  /  am  in  fear,  etc.,  and 
the  clergy  repeat  the  latter  part,  beginning,  When  the 
heavens,  etc.  In  like  manner  the  cantors  sing  the  ver- 
sicle. That  day,  etc.,  and  the  clergy  repeat  the  words. 
When  thou  comcst,  etc.     The  cantors  then   sing  the 

t  De  Herdt,  Praxis  Pontif.,  lib.  2,  cap.  xi,,  et  Van  Der  Stappen,  Sac. 
Liturgia,  torn,   iv.,  p.   272. 

t  The  words  of  the  prayers  and  anthems  for  the  Absolution  of  the 
body  will  be  found  at  length  under  the  Ceremonies  at  the  Burial  of  the 
Dead. 

§  When  the  body  is  not  (physically)  present,  the  first  prayer  is 
omitted,  and  the  cantor  begins  at  once,  Deliver  me.  etc.,  when  the 
choir   take   up   and  continue  the   response. 


14^  SOLEMN    MASS    Of    REQUIEM. 

versicle,  Rest  eternal,  etc.,  and  both  cantors  and  choir 
sing  the  response,  Deliver  me,  etc. 

During  the  singing  of  this  response  the  Deacon, 
having  lirst  handed  the  book  to  an  acolyte,  passes  to 
the  right  hand  of  the  Celebrant,  (going  behind  him)  ; 
the  censer-bearer  and  boat-bearer  come  before  the 
Celebrant  (making  due  act  of  reverence  towards  the 
altar,  if  they  pass  from  the  Gospel  to  the  Epistle  side)  ; 
and  the  Celebrant  blesses  incense  in  the  usual  manner, 
the  Deacon  ministering  the  boat  and  spoon.  While 
the  Celebrant  blesses  the  incense,  the  Master  of  Cere- 
monies supports  his  cope  on  the  right  side ;  or  if  he  be 
absent  the  Deacon  may  do  so  with  his  left  hand. 
The  censer-bearer  and  boat-bearer,  carrying  censer 
and  boat,  return  to  their  places,  or  withdraw  a  little 
behind  the  Celebrant,  and  the  acolyte  bearing  the  ves- 
sel of  holy  water  comes  to  the  right  of  the  Celebrant 
and  the  Deacon.  The  choir  having  finished  singing  the 
response.  Deliver  me,  etc.,  the  cantors  sing.  Lord  have 
mercy,  and  the  choir  sing,  Christ  have  merey;  Lord 
have  mercy. 

The  Celebrant  then  says,  in  a  loud  voice,  the  words, 
Our  Father,  and  receiving  the  sprinkler  from  the 
Deacon,  and  continuing  to  recite*  the  Lord's  Prayer  in 
a  low  voice,  he  proceeds  to  sprinkle  the  body  (or,  if 
the  body  be  not  present,  the  bier). 

The  Deacon,  after  presenting  the  sprinkler  to  the 
Celebrant,  holds  his  right  hand  before  his  breast,  and 
with  his  left  hand  supports  the  cope  at  the  right  of 
the  Celebrant.  The  Celebrant  and  the  Deacon  turn 
towards  the  altar,  make  due  act  of  reverence ;  then  the 

*  The  Celebrant  should  say  the  Lord's  Prayer  slowly,  and  so  to  time 
his  recitation,  that  the  last  clause  of  the  prayer  may  be  said  after  he 
concludes  the  censing. 


SOLEMN     MASS    Ol*    RIvQUIlCM.  147 

Celebrant,  accompanied  by  the  Deacon,  begins  the 
sprinkling  on  the  Gospel  sidef  of  the  bier,  sprinkling 
first  towards  the  feet,  then  the  midst,  and  lastly  towards 
the  head,  not  pausing  while  he  makes  the  acts  of 
sprinkling,  but  moving  on  slowly  in  a  dignified  and 
reverent  manner.  When  the  Celebrant  and  the  Dea- 
con come  before  the  Sub-Deacon,  they  bow  their  heads 
profoundly  to  the  processional  cross,  then  pass  to  the 
Epistle  side  of  the  bier,  where  the  Celebrant  sprinkles 
the  body,  first  towards  the  head ;  then  in  the  midst  and 
lastly  towards  the  feet.  Having  returned  to  his  place, 
the  Celebrant  gives  the  sprinkler  to  the  Deacon,  who 
hands  it  to  the  acolyte  bearing  the  holy  water  vessel. 
Then  the  censer-bearer  at  once  hands  the  censer  to  the 
Deacon,  who  presents  it  to  the  Celebrant.t  Then  after 
the  due  act  of  reverence  towards  the  altar,  the  Cele- 
brant, attended  as  before,  by  the  Deacon,  proceeds  to 
cense  the  body  in  the  same  manner  as  he  sprinkled  it. 
As  they  pass  by  the  Sub-Deacon,  both  Celebrant  and 
Deacon  bow  their  heads  profoundly  to  the  proces- 
sional cross.  Having  returned  to  his  place,  after  the 
censing,  the  Celebrant  hands  the  censer  to  the  Deacon 
who  gives  it  to  the  censer-bearer.  The  acolytes  go 
back  to  their  places,  and  the  Celebrant  and  Deacon 
(and  Master  of  Ceremonies)  stand  as  they  did  at  first. 

The  clergy  and  acolytes  say  the  Lord's  Prayer, 
together  with  the  Celebrant,  in  a  low  tone  of  voice, 
while  he  sprinkles  and  censes  the  body. 

The  acolyte  hands  the  book  to  the  Deacon,  who 
holds  it  open  before  the  Celebrant,  as  at  the  beginning. 

t  When  the  body  present  is  that  of  a  Priest,  the  Celebrant  begins  the 
sprinkling  at  the  feet,  on  his  right  hand,  on  the  Epistle  side,  and  con- 
chides  at  the  feet  on  the  Gospel  side. 

t  The  censer  is  carried  and  presented,  as  directed  in  the  Ceremonies 
of  High  Mass. 


148  SOLEMN    MASS    OF    REQUIEM. 

The  Celebrant,  having  his  hands  joined,  then  says 
aloud  the  words.  And  lead  its  not  into  temptation,  and 
choir  and  others  respond,  But  deliver  us  from  evil. 

The  Celebrant  sings  the  versicles,  (the  choir  sing- 
ing the  responses)  and  the  prayer,  O  God,  whose 
property,  etc.  While  the  body  is  being  carried  out  of 
the  Church  the  anthem  In  Paradisum  is  sung. 

If  the  body  is  not  carried  forth  at  once  to  the  burial, 
or  if  the  body  be  not  present,  the  Deacon,  still  holding 
the  book,  withdraws  a  little  to  the  left  of  the  Cele- 
brant, who  says,  Rest  eternal,  etc.,  and  the  choir 
respond.  And  let  light,  etc.  The  Celebrant  says,  May 
he  rest  in  peace,  and  the  choir  sing.  Amen. 

Then  on  days  other  than  All  Souls'  Day,  the  Cele- 
brant says,  May  his  soul,  etc.,  making  the  sign  of  the 
cross  over  the  body,  or  bier,  as  he  says  the  versicle.* 
The  choir  and  others  respond.  Amen. 

The  Celebrant  and  Deacon  then  put  on  their  birettas, 
and  the  procession  of  clergy  and  acolytes  returns  to 
the  sacristy,  making  the  due  act  of  reverence  in  passing 
before  the  altar.f 

For  the  order  of  carrying  the  corpse  out  of  the 
Church  and  its  committal  to  the  grave,  see  the  Cere- 
monies of  the  Burial  of  the  Dead. 

6.  The  Absolution  zvhen  a  Pall  only  is  used. 

In  lieu  of  a  catafalque  or  tumulus,  when  the  body 
is  not  physically  present,  a  black  pall  or  cloth  may 
be  spread  upon  the  floor  before  the  steps  of  the  altar, 
while  the  Celebrant  is  exchanging  his  chasuble  for  a 

*  Manuale  Ecclesiasticorum  (editio  tertia),  318;  and  Le  Vavasseur, 
Ceremonial,  pt.  vi.,  sec.  i.,  ch.  iv.,  art.  iv. 

t  As  they  go,  they  may  recite,  privately,  the  De  profundis. 


SOLEMN    MASS    OF'    REQUIEM.  I49 

cope.    When  this  is  done  the  service  will  be  ordered  as 
follows : 

The  Celebrant,  attended  by  the  sacred  ministers, 
goes  directly  from  the  sedilia  to  the  Epistle  corner  of 
the  altar  (by  the  steps  at  the  Epistle  end),  w^here  all 
three  stand  upon  the  foot-pace,  the  Deacon  at  the  right 
and  the  Sub-Deacon  at  the  left  of  the  Celebrant,  and 
all  hold  their  hands  joined  before  the  breast. 

During  the  singing  of  the  response,  Deliver  me,  etc., 
the  censer-bearer  comes  to  the  Epistle  corner,  and  the 
Celebrant  blesses  the  incense,  the  Deacon  ministering 
the  boat,  and  the  Sub-Deacon  supporting  the  cope  on 
the  Celebrant's  right  hand. 

The  incense  blessed,  the  Celebrant  and  sacred  min- 
isters turn  again  to  the  altar  and  stand  as  before;  and 
the  censer-bearer  and  other  acolytes  go  and  stand 
before  the  lowest  step  of  the  altar  opposite  the  Gospel 
corner,  making  due  reverence  towards  the  altar  as  they 
pass  the  midst,  and  taking  care  not  to  tread  upon  the 
pall. 

After  singing  the  words,  Our  Father,  the  Celebrant 
passes  to  the  midst,  and  the  Deacon  follows,  and  passes 
on  behind  him,  in  order  to  stand  at  his  left  hand ;  the 
Sub-Deacon  moves  back  a  little  to  allow  the  Celebrant 
and  Deacon  to  pass,  and  then  advances  to  the  right  of 
the  Celebrant,  and  then  all  three  bow  their  heads 
towards  the  altar  cross. 

Then  the  acolyte  bearing  the  holy  water  vessel  goes 
up  to  the  second  step,  to  the  left  of  the  Deacon.  The 
Celebrant  and  the  Deacon  turn,  by  their  right,  towards 
the  pall ;  the  Sub-Deacon  turns  by  his  left,  so  that  the 
Celebrant  standing  on  the  foot-pace,  has  the  Deacon  on 


150  soIve;mn  mass  of  rtcqui^m. 

his  right  and  the  Sub-Deacon  on  his  left,  all  three  fac- 
ing towards  the  pall. 

The  Deacon,  receiving  the  sprinkler  from  the  acolyte, 
presents  it  to  the  Celebrant,  who,  without  moving  from 
his  place,  sprinkles  the  pall  thrice,  first  in  the  midst, 
secondly  to  his  left,  and,  thirdly,  to  his  right ;  the 
Deacon  meanwhile  supporting  the  border  of  his  cope. 
When  the  Celebrant  has  sprinkled  the  pall,  the  censer- 
bearer  goes  up  to  the  second  step,  and  the  other  acolyte, 
having  received  the  sprinkler,  goes  back  to  his  place  on 
the  floor.  Having  returned  the  sprinkler  to  the  Deacon, 
who  hands  it  to  the  acolyte,  the  Celebrant  receives  the 
censer  from  the  Deacon,  (who  receives  it  from  the 
censer-bearer),  and  proceeds  at  once  to  cense  the  pall 
in  the  same  manner  that  he  sprinkled  it.  This  done, 
the  Celebrant  hands  the  censer  to  the  Deacon,  who 
returns  it  to  the  censer-bearer.  The  acolytes  then  go 
back  to  the  credence,  making  due  reverence  towards 
the  altar  as  they  pass  the  midst,  and  the  Celebrant  and 
the  sacred  ministers  turn  again  to  the  altar  in  the 
midst,  bow  towards  the  altar  cross,  and  go  to  the 
Epistle  corner,  where  they  stand  as  at  first,  and  all 
having  their  hands  joined,  the  Celebrant  continues  and 
concludes  the  service,  not  turning  to  make  the  sign  of 
the  cross  at  the  last  versicle. 

The  service  ended,  the  Celebrant  and  the  sacred 
ministers  come  to  the  midst,  bow  their  heads  towards 
the  altar  cross,  turn  and  go  down  the  steps,  as  usual, 
to  the  floor,  where,  together  with  the  acolytes,  they 
make  the  due  act  of  reverence  towards  the  altar,  then, 
having  received  their  birettas,  they  cover  their  heads, 
and  preceded  by  the  acolytes,  return  to  the  sacristy. 


Sl|^  (§thn  of  tl|f  Ol^rrnurtti^fi  of  a  S>olrmu 


I.     General  Directions. 

By  present  Western  usage  the  house  dress  of  a 
Bishop  consists  of  (i)  a  violet  cassock  of  the  usual 
form.  The  material  should  be  wool,  but  silk  is  often 
used.  The  buttons,  buttonholes,  and  inner  facings 
are  of  red  silk.  The  cufifs  are  also  of  red  silk.  The 
cincture  is  of  violet  silk  with  violet  tassels.  In  peniten- 
tial seasons  the  cassock  ought  to  be  black;  (2)  a  linen 
rochet  with  sleeves;  (3)  a  mozetta  of  the  same  ma- 
terial and  colour  as  the  cassock.  This  is  a  small  cape 
with  a  hood  and  is  worn  by  Bishops  when  within  their 
own  dioceses.  In  place  of  the  mozetta  there  may  be 
worn,  by  English  usage,  a  violet  silk  or  satin  chimere, 
which  in  penitential  seasons  ought  to  be  exchanged  for 
one  of  black.  To  the  chimere  is  attached  a  scarf  of 
silk,  which  is  always  black ;  this  is  not  a  stole.  The 
chimere  is  worn  by  Bishops  whether  within  or  without 
their  dioceses;  (4)  the  pectoral  cross,  hung  by  a  cord 
of  green  silk  or  by  a  gold  chain;  (5)  the  episcopal 
ring,  worn  on  the  third  finger  of  the  right  hand ;  (6) 
the  biretta  of  the  same  material  and  colour  as  the 
cassock.  Anciently  the  biretta  of  Bishops  was  always 
black,  but  at  present  violet  birettas  are  commonly 
worn. 

A  Bishop  in  his  cathedral  or  in  any  other  church 
within  his  diocese,  may  on  ferial  days  assist  at  Solemn 

151 


152      MASS  IN  the;  presence;  oe  the  bishop. 

Mass  vested  in  a  rochet  and  with  his  pectoral  cross, 
and  over  the  rochet  a  violet  mozetta.  Instead  of  the 
mozetta,  he  may,  in  accordance  with  English  usage, 
wear  a  violet  chimere,  which  in  Advent,  Lent  (festival 
days  being  excepted)  and  on  penitential  days  ought 
to  be  exchanged  for  a  black  one.  He  will  use  a  violet 
biretta,  or  a  black  one  lined  with  green  silk,  according 
to  the  colour  of  his  mozetta  or  chimere.  He  will  occupy 
the  chief  stall  in  the  choir;  but  will  take  no  official 
part  in  the  Mass.  He  will,  however,  be  censed  before 
others  less  in  dignity  (but  after  the  Celebrant,  and 
only)  at  the  Offertory  with  three  swings  of  the  censer. 
He  will  not  be  assisted  by  the  Canons  or  other  clergy. 

But  when  the  Bishop  occupies  his  own  seat  or  throne 
during  a  Solemn  Mass  said  within  his  diocese,  he 
will  be  vested  either  (a)  in  a  rochet  and  with  his 
pectoral  cross,  and  over  the  rochet  a  violet  cappa 
magna,  and  will  use  a  violet  biretta;  or  (b)  he  will 
wear  a  rochet,  amice,  alb,  girdle,  pectoral  cross,  stole, 
cope,  and  mitre,  and  will  use  his  pastoral  staff. 

A  Bishop,  assisting  at  a  Solemn  Mass  in  a  church 
outside  of  his  own  diocese,  and  not  officiating  in  the 
stead  and  by  the  license  of  the  Diocesan,  should  not 
occupy  the  Bishop's  seat,  but  the  first  stall  in  the 
choir,  and  be  vested  in  a  rochet  and  a  mantelletta  or 
a  chimere.  He  should  not  wear  either  mozetta  or 
cappa  magna,  nor  use  his  staff.  He  will  not  take  any 
official  part  in  the  Mass,  yet  he  will  be  censed  at  the 
Offertory  before  others  of  less  dignity  (but  not  before 
the  Celebrant),  with  three  swings  of  the  censer,  except 
when  the  Diocesan  is  present,  when  he  will  be  censed 
with  two  swings.^ 

*  Cf.  De  Herdt,  Praxis  Pontif.,  torn,  i.,  194,  torn,  ii.,  141.  torn,  iii,  343- 


MASS   IN   THE  presence;   OF  THE   BISHOP.         1 53 

The  Bishop,  assisting  at  a  Solemn  Mass,  vested  in 
cappa  magna,  or  in  cope  and  mitre,  will,  if  possible, 
be  assisted  by  two  Canons  of  his  cathedral  (who  act 
as  his  assistant  Deacons),  a  Priest  Assistant  and  other 
clerks  or  acolytes  who  (when  he  wears  a  cope  and 
mitre)  will  carry  and  minister  the  Bishop's  Mass- 
book,  the  hand-candlestick,  the  mitre  and  the  staff. 
Where  the  Canons  are  absent,  their  places  may  be 
taken  by  two  Priests  or  Deacons,  who  (when  a  Priest 
Assistant  and  the  other  clerks  or  acolytes  are  lacking) 
may  perform  all  the  duties  of  ministering  to  the 
Bishop. 

If  no  other  clergy  besides  the  Bishop  and  the  Cele- 
brant and  his  sacred  ministers  are  present,  there  should 
be  at  least  two  acolytes  to  assist  the  Bishop. 

When  there  are  only  two  Priests,  Deacons,  or  aco- 
lytes assisting  the  Bishop,  they  will  aid  him  in  putting 
on  and  taking  off  his  vestments,  minister  the  book, 
hold  the  mitre  and  staff,  and,  as  far  as  possible,  per- 
form all  the  duties  of  the  ministers  who  are  lacking. 

The  Priest  assisting  will  wear  a  surplice  and  have 
a  movable  seat  near  the  right  of  the  Bishop's  throne. 

The  Deacons  assisting  will  wear  surplices.-  The 
senior  or  first  assistant  Deacon  will  minister  at  the 
right  hand  of  the  Bishop,  the  junior  or  second  at  the 
left  hand. 

The  Deacons  stand  when  the  Bishop  stands,  rising 
a  little  before  he  does ;  and  they  sit  while  the  Bishop 
sits  and  is  not  engaged  in  any  official  action.  They 
sit  down  after  the  Bishop  is  seated.  The  senior 
Deacon  puts  on,  or  aids  the  Bishop  to  put  on,  the 

*Cf.  De  Herdt,  Praxis  Pontif.,  torn,  ii.,  160,  et  Merati  in  Gav.,  pt. 
ii.,  tit.  xiv.,  Observ.  xxii.,  xxxiii. 


154      MASS  IN  the:  presence;  o]?  the  bishop. 

mitre;  the  junior  Deacon  takes  it  off,  or  receives  it 
from  the  Bishop.  Whenever  the  Bishop  elevates  his 
right  hand  (as  in  blessing)  the  senior  Deacon  sup- 
ports his  cope  on  that  side.  When  both  hands  are 
raised,  both  of  the  Deacons  support  the  cope. 

The  Celebrant  and  his  sacred  ministers  will  observe 
all  that  is  prescribed  in  the  ceremonies  of  High  Mass, 
except  where  they  are  herein  otherwise  directed. 

The  clerks  or  acolytes  (if  any)  who  minister  the 
Mass-book,  mitre,  staff  and  candle,  wear  cassocks  and 
surplices. 

The  due  act  of  reverence  towards  the  altar  cross  is 
made  by  all  whenever  they  pass  before  the  midst  of 
the  altar  below  the  steps,  and  when  they  come  before 
or  withdraw  from  the  midst  before  the  altar. 

2.     The  Approach  to  the  Altar. 

If  the  Bishop  occupies  a  stall  in  the  choir,  the 
sprinkling  of  holy  water  (if  it  is  made)  and  the  begin- 
ning of  the  Mass,  are  as  usual. 

If  the  Bishop  assist  in  cappa  magna,  or  in  cope  and 
mitre,  the  Celebrant,  sacred  ministers  and  acolytes 
enter  the  sanctuary,  the  acolytes  go  to  their  places, 
and  the  Celebrant  and  his  sacred  ministers  go  to  the 
sedilia  on  the  Epistle  side  of  the  sanctuary  where  they 
take  their  seats,  having  their  heads  covered,  and  await 
the  entrance  of  the  Bishop.  No  salutations  are  made 
to  clergy  in  the  choir.  If  the  Celebrant  and  his  sacred 
ministers  in  going  to  the  sedilia  do  not  pass  before 
the  altar,  they  make  no  act  of  reverence  towards  it, 
but  go  directly  to  the  sedilia. 

At  the  entrance  of  the  Bishop  the  Celebrant  and 
his  ministers  rise  and  uncover  their  heads.    The  Cele- 


MASS   IN    THE   PRESENCE  OF  TllE   BISHOP.         I55 

brant  stands,  with  his  head  profoundly  incHncd  while 
the  Bishop  pra}s  before  the  aUar ;  and  his  sacred 
ministers,  if  they  are  Canons,  do  hkewise.  If  the 
sacred  ministers  are  not  Canons  they  kneel/' 

If  the  Bishop  assist  in  cappa  magna,  he  will  vest 
in  the  sacristy,  and  may  enter  the  sanctuary  with  his 
attendants  at  the  same  time  with,  and  following  the 
Celebrant ;  or  he  may  enter  after  the  Celebrant  has 
taken  his  place  at  the  sedilia.  The  Bishop  \yi\l  be 
censed  only  at  the  Offertory ;  otherwise  all  else  will 
be  done  as  when  he  is  vested  in  cope  and  mitre. 

If  the  Bishop  assist  wearing  cope  and  mitre,  his 
vestments  (of  the  colour  of  the  day)  should  be  laid  out 
upon  the  midst  of  the  altar  in  the  following  order,  viz. : 
a  cope,  stole,  the  pectoral  cross  on  a  salver,  girdle,  alb 
and  amice.  The  mitre  (or  the  two  mitres,  if  required), 
may  be  placed  either  upon  the  altar  or  upon  the  cre- 
dence, and  his  staff  near  the  credence  or  near  his  seat.* 

On  the  credence,  besides  all  things  necessary  for 
the  Mass,  there  will  be  placed  a  Mass-book  for  the 
Bishop,  and  (if  it  is  to  be  used)   a  hand-candlestick. 

The  Bishop  will  enter  the  sanctuary  wearing  his 
biretta,  and  vested  in  a  rochet  and  a  violet  mozetta, 
or  a  violet  or  black  chimere.  The  assistant  Priest  (if 
there  be  one)  will  precede  him,  and  the  two  assistant 
Deacons  will  walk  on  either  side  of  the  Bishop.  The 
Priest  and  the  Deacons  will  be  vested  in  cassock  and 
surplice,  and  will  hold  their  birettas  with  both  hands 
before  the  breast. 

Having  come  to  the  faldstool  (which  is  placed  in 
the  midst  of  the  sanctuary  a  little  distance  from  the 

*  De  Herdt,  Praxis  Pontif.,  torn,  ii.,   143. 
*De  Herdt,  Praxis  Pontif.,  torn,  ii.,  155. 


156         MASS   IN   THE  PREISENCE  Olf  THE  BISHOP, 

lowest  Step  of  the  altar),  the  Bishop  gives  his  biretta 
to  the  Master  of  Ceremonies  or  to  one  of  his  attend- 
ants ;  then  he  and  his  assisting  clergy  or  acolytes  make 
the  due  act  of  reverence  towards  the  altar-cross,  and 
then  the  Bishop  kneels  upon  a  cushion  provided  for 
him  and  says  a  short  prayer;  the  Deacons  kneel  on 
either  side  of  the  Bishop,  but  a  little  behind  him,  and 
the  assistant  Priest  at  his  right  or  at  left,  if  it  be  more 
convenient. 

If  there  are  clergy,  or  acolytes,  to  act  as  bearers  of 
the  book,  candle,  mitre  and  staff,  they  enter  before 
the  Bishop,  and  stand  near  the  credence,^  and  when 
the  Bishop  kneels,  they  and  all  the  acolytes  kneel  also. 

When  the  Bishop  stands  up,  all  rise,  and  the  Bishop 
puts  on  his  biretta ;  and  preceded  and  escorted  as 
before,  he  goes  to  his  seat,  where  he  sits  for  a  short 
time,  then  stands  up  and  gives  the  biretta  and  the 
mozetta  or  chimere  to  the  Master  of  Ceremonies  (or 
to  an  acolyte)  who  lays  them  down  in  some  convenient 
place.  Then,  the  Deacons  assisting  him,  the  Bishop 
proceeds  to  vest  for  the  Mass.  The  Master  of  Cere- 
monies stands  upon  the  foot-pace  before  the  midst  of 
the  altar  and  hands  the  vestments,  one  by  one,  to  the 
clerks  or  acolytes  who  approach  to  receive  them. 

The  ministers  of  the  book,  and  others,  go,  one  after 
the  other,  by  the  lateral  steps  at  the  Epistle  end  of  the 
altar  (or,  if  need  be,  by  the  steps  before  the  altar,  in 
which  case  they  first  make  the  due  act  of  reverence). 
Then  standing  at  the  right  hand  of  the  Master  of 
Ceremonies,  they  take  with  both  hands  the  vestments 
as  he  presents  them.  Then  each  one  goes  directly  to 
the  Bishop,  carrying  the  vestment  as  given  to  him, 

sDe  Herdt,  Praxis  Pontif.,  torn,  ii.,  15S. 


MASS   IN    THE   PRESENCE  OE  THE  BISHOP.         1 57 

and  standing  before  the  Bishop  he  presents  it  to  the 
Deacon.  The  amice  is  given  to  the  senior  Deacon, 
the  alb  to  the  junior  Deacon,  and  so  in  turn  until  all 
the  vestments  have  been  delivered. 

Where  it  may  be  done  there  should  be  one  clerk  or 
acolyte  for  each  vestment.  Yet,  if  need  be,  the  two 
Deacons  or  acolytes  who  assist  the  Bishop  may  them- 
selves bring  the  vestments  to  the  Bishop.  When  the 
Bishop  has  been  vested  in  his  cope  he  sits  down  and 
receives  his  mitre.  The  acolytes  go  to  their  places; 
those  who  assist  the  Bishop  stand  on  either  side  of 
the  Deacons;  the  Priest  assistant  goes  to  the  right  of 
the  first  Deacon." 

3.     The  Sprinkling  of  Holy  Wafer. 

Then,  if  there  is  to  be  the  sprinkling  of  holy  water 
before  the  Mass,  the  Celebrant  (who  in  this  case  will 
be  vested  in  cope  and  without  the  maniple)  and  his 
sacred  ministers  (who  walk  on  either  side)  come  before 
the  altar,  bowing  to  the  Bishop  as  they  approach  the 
midst,  and  then  kneel  upon  the  lowest  step.  The  aco- 
lyte with  the  holy  water  vessel  kneels  as  usual,  to  the 
right  of  and  a  little  behind  the  Deacon.  The  Deacon 
presents  the  sprinkler  to  the  Celebrant,  who  intones 
the  antiphon  and  sprinkles  the  altar.  The  Celebrant 
then  rises  (the  sacred  ministers  remain  kneeling),  and 
accompanied  by  the  Master  of  Ceremonies  on  his  right, 

"  The  minister  of  the  book  stands  at  the  left  of  the  Bishop,  or  to  the 
left  of  the  assistant  Priest;  the  minister  of  the  staff  on  the  Bishop's 
left;  the  ministers  of  the  candle  and  the  mitre  on  the  right  of  the 
Bishop.  All  four  stand  in  their  places  throughout  the  Mass,  except 
during  the  Creed  and  the  sermon,  when  they  may  sit  in  places  appointed, 
if  the  clergy  assisting  the  Bishop  sit.  They  should  take  care  not  to 
turn  their  backs  upon  either  the  altar  or  the  Bishop,  and  should  not 
stand  between  the  Bishop  and  the  altar.  The  assistant  Priest  may  act 
in  place  of  the  minister  of  the  book,  and  when  doing  so  he  stands  in 
front  of  the  Bishop. 


158         MASS    IN    THIi   PR^SENCi;   OF   THfi   BISHOP. 

and  the  acolyte  with  the  holy  water  on  his  left,  he 
goes  to  the  Bishop,  who  then  stands  up.  The  Cele- 
brant bows,  and  with  the  accustomed  kisses  presents 
the  sprinkler  to  the  Bishop,  and  then  stands,  pro- 
foundly inclining  his  head  until  the  Bishop  has 
sprinkled  himself,  which  the  Bishop  does  after  this 
manner:  standing  without  the  mitre,  he  raises  the 
sprinkler  to  the  height  of  his  forehead,  and  with  a 
movement  of  his  right  hand  sprinkles  himself ;  after- 
wards he  sprinkles  the  Celebrant  (who  stands  before 
him  having  his  head  inclined  towards  the  Bishop), 
then  the  assistant  Priest,  the  senior  and  then  the 
junior  Deacon,  then  his  inferior  ministers  in  turn. 
This  being  done,  he  returns  the  sprinkler  to  the 
Celebrant.''  The  Celebrant,  receiving  the  sprinkler, 
returns  to  the  altar  where  he  sprinkles  the  sacred 
ministers;  then  attended  as  before,  he  goes  to  sprinkle 
the  clergy  in  the  choir,  the  choristers,  the  people,  and 
finally  the  acolytes.  All  stand  during  the  sprinkling. 
The  Celebrant  bows  to  the  Bishop  whenever  he  passes 
him,  but  omits  the  usual  salutations  to  the  clergy. 
Having  finished  the  sprinkling,  the  Celebrant  returns 
the  sprinkler  to  the  acolyte,  and  goes  with  his  sacred 
ministers  to  the  sedilia.  where  he  is  by  them  divested 
of  his  cope,  and  assisted  in  putting  on  his  maniple 
and  chasuble. 

Then  preceded  by  his  ministers  the  Celebrant  re- 
turns to  the  midst  at  a  little  distance  from  the  lowest 
step. 

The  Bishop,  when  the  sprinkling  is  ended  and  the 
prayer  said,  sits  down  and  receives  his  mitre;'  then 

''Praxis  Pontif.,  torn,  iji.,  c.  31. 
*  Praxis  Pontif.,  torn,  ii.,   161. 


MASS  IN  TII15  pre;sence:  of  TiiK  BISHOP.       159 

standing,  he  takes  his  staff;  and  attended  by  his 
Deacons,  uho  support  his  cope,  he  goes  to  the  midst 
immediately  before  the  lowest  step.  The  Celebrant 
and  his  ministers  bow  to  the  Bishop  as  he  passes  before 
them. 

4.     The  Beginning  of  the  Mass. 

The  Celebrant  stands  at  the  left  of  the  Bishop,  a 
little  behind  him;  the  Deacon  and  Sub-Deacon  (if 
Canons),  stand  behind  the  Bishop  and  the  Celebrant 
and  between  the  Bishop's  Deacons ;  otherwise  they 
stand,  the  Deacon  at  the  left  of  and  a  little  behind  the 
Celebrant,  the  Sub-Deacon  at  the  left  of  the  Deacon ; 
and  the  Bishop's  Deacons  stand  behind  the  Bishop,  and 
a  little  behind  the  position  of  the  Celebrant. 

The  Bishop  making  the  sign  of  the  cross  begins  the 
Mass  as  usual  (as  if  he  were  about  to  celebrate  the 
Mass),  and  the  Celebrant  alone  makes  all  the  re- 
sponses, yet  the  Deacons  recite  the  Confession.  When 
the  Bishop  has  said  the  prayer,  "The  Almighty  and 
merciful  Lord,"  etc.,  the  Celebrant  withdraws  a  little 
and  stands  between  the  Deacon  and  the  Sub-Deacon, 
and  the  assisting  Deacons  of  the  Bishop  advance  and 
stand  on  either  side  of  the  Bishop,  and  recite  with 
him  the  remaining  versicles  and  responses.  The  Bishop 
proceeds  as  far  as,  but  not  including,  the  words,  "Let 
us  pray." 

The  Bishop  then  resumes  his  mitre,  takes  his  staff, 
and  attended  as  before,  goes  to  his  seat,  where  he 
lays  aside  his  staff,  and  sits  down.  The  Celebrant  and 
his  ministers  bow  to  the  Bishop  as  he  passes  them ; 
then  they  go  to  the  midst,  and  when  the  Celebrant 
says,   "Let  us  pray,"  all  three  ascend  the  steps  of  the 


i6o      MASS  IN  THE  pre;sence;  of  the  bishop. 

altar ;  the  Celebrant  kisses  the  altar,  and  then  standing 
erect  awaits  the  censer-bearer. 

5.     The  Censing  at  the  Introit. 

The  censer-bearer,  after  giving  the  boat  to  the 
assistant  Priest  or  to  the  first  Deacon  of  the  Bishop, 
kneeling  before  the  Bishop  presents  the  censer.  The 
Bishop  being  seated,  blesses  the  incense,  and  remains 
seated  until  the  altar  and  the  Celebrant  have  been 
censed. 

The  censer-bearer  in  presenting  the  censer  to  the 
Celebrant,  omits  the  usual  kisses.^  When  the  altar 
has  been  censed,  he  censes  the  Celebrant  with  two 
swings,  then  goes  before  the  Bishop  and  gives  the 
censer  to  the  assistant  Priest,  or  if  he  be  absent,  to  the 
first  Deacon,  who  standing  before  the  Bishop,  censes 
him  with  three  swings.  The  Bishop  stands  while  he  is 
being  censed  and  holds  his  hands  joined ;  then  he 
sits  down,  and  his  mitre  is  removed  by  the  second 
Deacon.  If  the  Bishop  use  more  than  one  mitre,  the 
precious  one  is  first  brought  to  him,  which  he  wears 
until  after  the  Kyrie.  He  wears  the  cloth  of  gold 
mitre  to  the  end  of  the  Creed,  then  he  resumes  the 
precious  mitre,  and  wears  it  until  the  end  of  the  Mass. 

The  mitre  is  held  by  clerk  or  acolyte,  so  that  the 
bands  are  turned  away  from  him,  and  hang  down. 
Both  mitre  and  staff  are  held  by  the  ministers  with 
hands  enveloped  in  the  sleeves  of  their  surplices. 

Mitres,  unless  made  of  cloth  of  gold,  are  always 
white  in  colour.  A  silk  or  linen  mitre,  without  orna- 
mentation or  slightly  ornamented  in  red,  is  called  a 
simple  mitre;  a  mitre  made  of  cloth  of  gold  without 

*  Merati  in  Gav.,  pt.  ii.,  tit.  xiv.,  Nov.  Obs.  xxvi. 


MASS   IN   THE  PRESENCE  OE  THE   BISHOP.         l6l 

jewels  or  coloured  embroidery,  is  called  the  cloili  of 
gold  mitre;  a  mitre  made  of  cloth  of  gold,  or  cloth  of 
silver,  or  of  white  silk,  and  richly  ornamented  with 
jewels  is  called  the  precious  mitre. 

6.    From  the  Lord's  Prayer  to  the  Gospel. 

The  Celebrant  then  proceeds  with  the  Mass,  and  the 
Bishop,  standing  without  the  mitre,  reads  in  the  book 
held  before  him,  the  Lord's  Prayer,  etc.  He  says  the 
Kyrie  alternately  with  his  assistants.  In  his  cathedral, 
at  the  Kyrie,  Creed,  Sanctns,  Agnus  Dei,  and  the 
Gloria  in  excelsis,  any  Canons  who  may  be  present 
come  and  stand  in  a  semi-circle  before  the  Bishop  (the 
greater  in  dignity  more  directly  in  front  of  him,  yet 
none  between  the  Bishop  and  the  altar),  and  say  these 
parts  of  the  Mass  with  the  Bishop ;  then  after  due 
reverence  to  the  Bishop  and  towards  the  altar,  they 
return  to  their  places.^" 

When  the  Bishop  has  said  the  Kyrie,  if  the  choir 
have  not  ended  their  singing,  he  sits  down  and  re- 
ceives his  mitre.  At  the  Collect  he  stands  with  un- 
covered head.  After  the  Collect  or  Collects,  he  sits 
down  and  resumes  his  mitre. 

The  Bishop  reads  the  Epistle  from  the  book  held 
before  him.  The  Sub-Deacon  in  the  meanwhile  sings 
the  same  Epistle  standing  in  the  usual  place  but  turned 
a  very  little  towards  the  Bishop,  to  whom  he  bows 
before  and  after  the  Epistle.  After  the  Epistle  he 
kneels  before  the  Bishop,  kisses  his  hand  and  receives 
his  blessing."    This  done  the  Bishop  says  the  prayer, 

*•  Mcrati,  in  loc. 

"  Praxis  Pontif.,  torn,  ii.,   146. 


l62         MASS   IN   THE  PRESENCE)  OE  THE   BISHOP. 

"Cleanse  my  heart,"  etc.,  and  reads  the  Gospel,  during 
which  his  assistants  stand,  making  no  genuflections. 
Towards  the  end  of  the  Gradual,  or  Sequence,  the 
Deacon  after  placing  the  Book  of  Gospels  upon  the 
altar,  goes  directly  to  the  Bishop,  bows  profoundly  and 
kisses  the  Bishop's  hand;  and  then  returning  to  the 
midst  he  kneels  upon  the  lowest  step  and  says  the 
prayer,  "Cleanse  my  heart,"  etc.'^^  The  censer-bearer 
comes  before  the  Bishop,  and  the  incense  is  blessed  as 
at  the  Introit. 

7.     The  Gospel. 

The  Gospel  procession  goes  first  to  the  Bishop, 
before  whom  all  kneel ;  the  Deacon  asks  and  receives 
the  Bishop's  blessing,  then  all  rise  and  go  to  the  place 
where  the  Gospel  is  to  be  sung.  When  the  Deacon  is 
about  to  announce  the  Gospel,  the  Bishop  lays  aside 
his  mitre,  stands  and  takes  his  stafif,  and  turns  himself 
towards  the  Book  of  the  Gospels. ^^ 

After  the  Gospel  the  Bishop  lays  aside  his  stafif,  the 
Sub-Deacon  brings  the  book  to  him  to  be  kissed,  and 
the  assistant  Priest  (or  the  first  Deacon)  censes  him 
with  three  swings.  All  as  they  return  to  the  altar  bow 
profoundly  to  the  Bishop.  The  Celebrant  is  not 
censed. 

8.     The  Creed  and  the  Sermon. 

At  the  Creed,  the  Bishop  stands  without  the  mitre, 
and  in  a  low  voice,  recites  the  Creed  with  his  assist- 
ants. He  does  not  use  the  book.  Having  said  the 
Creed,  the  Bishop  sits  and  takes  his  mitre,  as  at  the 
Kyrie. 

"76irf,   147. 
^Ibid,  iss. 


MASS    IN    the:    presence   OE   THE    RISHOI'.  163 

When  the  Deacon  carries  the  burse  to  the  altar,  as 
he  approaches  before  the  midst,  he  bows  to  the  Bishop, 
but  does  not  salute  the  clergy  in  the  choir. 

If  there  is  to  be  a  sermon,  the  preacher  kneels  before 
the  Bishop  and  asks  his  blessing  before  going  to  the 
pulpit.  The  Bishop  gives  the  blessing,  seated  and 
wearing  his  mitre. 

9.     The  Offertory. 

The  Bishop  reads  the  Offertory  in  a  low  voice, 
standing  with  uncovered  head ;  then  sits  and  takes  his 
mitre.  He  blesses  the  incense  as  usual,  and  stands 
wearing  his  mitre  when  he  is  censed. 

The  Sub-Deacon,  without  leaving  his  place  on  the 
footstep,  bows  his  head  towards  the  Bishop  and  holds 
out  the  water  cruet,  saying,  ''Bless,  Right  Reverend 
Father."  The  Bishop  blesses  the  water  in  the  usual 
manner.  The  Deacon  after  censing  the  Celebrant  with 
two  swings  goes  to  the  Bishop,  who  is  censed  by  the 
assistant  Priest,  or  by  the  first  assistant  Deacon  with 
three  swings ;  after  which  the  Deacon  censes  the  assist- 
ant Priest,  the  first  and  second  assistant  Deacon,  the 
other  assistants,  and  then  the  other  clergy  and  the 
Sub-Deacon. 

10.     The  Confession  and  the  Absolution. 

At  the  Confession  all  kneel.  At  the  Absolution  the 
Bishop  resumes  his  mitre,  stands  and  takes  his  staff, 
and  gives  the  Absolution,  the  Celebrant  in  the  mean- 
w^hile  remaining  on  his  knees. 


164      MASS  IN  the;  presence  OF  tiie;  bishop. 

II.     The  Preface  and  the  Canon. 

At  the  Preface,  the  assistant  Priest  withdraws  to  a 
stall  in  the  choir,  and  his  seat  near  the  Bishop's  throne, 
is  removed  by  an  acolyte. 

At  the  Preface  and  the  Sanctus,  the  Bishop  stands 
with  uncovered  head.  He  says  the  Sanctus  with  his 
assistants. 

After  the  Benedictus  qui  venit  and  the  prayer,  "We 
do  not  presume,"  etc.,  the  Bishop  wearing  his  mitre 
and  carrying  the  pastoral  stafif,  and  attended  by  his 
Deacons,  goes  to  the  faldstool  before  the  altar.  After 
removing  his  mitre  and  laying  aside  the  stafif,  he  there 
kneels  down  until  after  the  elevation  of  the  chalice, 
the  Deacons  kneeling  on  either  side  a  little  behind  him, 
and  the  other  ministers  of  the  Bishop  directly  behind 
him.  After  the  elevation  the  Bishop  rises,  resumes 
the  mitre  and  stafif,  and  returns  to  his  seat.  He  there 
lays  aside  the  mitre  and  stafif,  and  remains  standing 
at  his  seat,  but  bowing  moderately,  until  after  the 
Celebrant  has  received  the  first  ablution. 

12.     The  Kiss  of  Peace. 

After  the  Celebrant  and  his  sacred  ministers  have 
said  the  Agnus  Dei  (which  the  Bishop  also  says  with 
his  assistants),  the  Deacon  withdraws  behind  the  Cele- 
brant while  the  assistant  Priest  comes  to  receive  the 
Kiss  of  Peace,  returning  after  the  Priest  has  departed, 
to  the  right  of  the  Celebrant,  where  he  remains  until 
the  Sub-Deacon  has  returned  from  the  choir.  The 
assistant  Priest  having  received  the  Peace  from  the 
Celebrant  in  the  accustomed  manner,  goes  directly  to 
the  Bishop  to  whom  he  gives  the  Peace,  and  then  with- 


MASS    IN    THE   PRESENCE   OF   THE    BISHOP.  1G5 

draws  to  his  stall  in  the  choir.  If  there  be  no  assistant 
Priest,  the  Sub-Deacon  takes  the  Peace  to  the  Bishop, 
and  to  others,  after  the  accustomed  manner. 

The  Bishop,  having-  received  the  Peace,  gives  it  first 
to  the  senior  and  then  to  the  junior  assistant  Deacons. 
They  first  make  act  of  reverence  towards  the  altar, 
and  another  to  the  Bishop,  as  they  stand  before  the 
lowest  step  of  the  Bishop's  throne ;  then  they  go  up 
in  succession  to  the  Bishop,  receive  from  him  the  Peace, 
and  then  go  directly  to  their  places,  on  either  side.'* 

When  the  Bishop  has  given  the  Peace  to  his  Deacons, 
the  Sub-Deacon  (who,  after  saying  the  Agnus  Dei  with 
the  Celebrant,  descended  to  the  floor,  and  stood  facing 
the  altar  on  the  Gospel  side),  goes  accompanied  by 
the  Master  of  Ceremonies,  to  the  assistant  Priest  from 
whom  he  receives  the  Peace,  which  he  then  proceeds 
to  give  to  the  clergy  in  the  choir,  the  Deacon  at  the 
altar  and  lastly  to  the  Master  of  Ceremonies.^^ 

13.     The  Coviiyiunion. 

If  the  Bishop  receives  the  Sacrament,  he  approaches 
the  altar  accompanied  by  his  two  Deacons  before  the 
Deacon  and  Sub-Deacon  of  the  Mass  have  been  com- 
municated. He  is  communicated  as  directed  in  the 
Ceremonies  of  High  Mass, 

14.     The  Gloria  in  excelsis  and  the  Blessing. 

At  the  Gloria  in  excelsis  all  stand.  At  the  blessing 
the  Bishop  stands  holding  his  staflF  (but  without  his 
mitre,  because  the  Sacrament  is  still  upon  the  altar), 
and,  turned  towards  the  people,   gives  the  blessing. 

^*  Praxis  Pontif.,  torn,   ii.,   160-164. 
"Ibid,  165. 


i66      MASS  IN  the:  presence;  of  the  bishop. 

All  kneel,  except  the  Celebrant  who,  standing  where 
he  said  the  Post  Communion  Collect,  with  his  right 
side  towards  the  altar,  profoundly  inclines  himself 
towards  the  Bishop.  The  sacred  ministers  kneel,  each 
on  his  own  step,  behind  the  Celebrant. 

After  the  blessing  the  Celebrant  and  his  ministers 
go  to  the  midst,  and  all  is  done  as  at  High  Mass.  The 
Sub-Deacon  when  he  comes  down  to  the  floor,  as  he 
bears  the  chalice  to  the  credence  bows  to  the  Bishop. 
After  the  blessing  the  Bishop  lays  aside  his  staff  and 
continues  standing  until  after  the  first  ablution,  when 
he  sits  down  and  resumes  his  mitre^ 

After  the  last  Gospel  the  Celebrant  and  his  ministers 
descend,  as  usual,  to  the  floor,  make  the  due  act  of 
reverence  towards  the  altar,  bow  to  the  Bishop,  and 
with  the  acolytes,  go  to  the  sacristy,  in  the  order  in 
which  they  entered  the  sanctuary.^® 

The  Bishop  at  his  seat  is  assisted  by  his  Deacons  to 
unvest.  The  vestments  are  laid  again  upon  the  altar 
by  the  assisting  Deacons  or  by  acolytes.  After  he 
has  laid  aside  his  vestments,  the  Bishop  receives  his 
mozetta  or  chimere  and  his  biretta ;  then  he  goes  with 
his  Deacons  and  kneels,  with  his  head  uncovered, 
before  the  altar ;  then  he  rises,  covers  his  head,  and 
attended  as  before,  returns  to  the  sacristy." 
^'ibid,  155. 

"If   the    Bishop   vested   in    the   sacristy,    he    returns   thither,    accompa- 
nied as  at  first,  immediately  after  the  Celebrant  has  left  the  sanctuary. 


2IIjf  (§vhn  flf  %  (Hn^manuB  at  ti^t 


1.  T/i^  Preparation  in  the  Church. 

If  the  deceased  be  an  adult,  the  altar  vestments 
should  be  black  in  colour,  the  altar  should  be  bare  of 
festal  ornaments  or  flowers,  and  be  furnished  simply 
with  the  altar-cross  and  the  six,  or  at  least  the  two, 
candlesticks  with  candles  of  unbleached  wax. 

Six  large  candlesticks,  with  candles  of  unbleached 
wax,  should  be  placed  near  where  the  bier  is  to  rest, 
three  on  either  side.  These  candles  should  be  lighted 
before  the  Priest  goes  to  meet  the  corpse,  and  remain 
lighted  as  long  as  the  body  is  in  the  Church.  If  a 
Mass  of  requiem  is  to  be  said  or  sung,  the  altar  and 
credence  should  be  prepared  as  directed  above  on  pages 
137  and  138. 

2.  The  Preparation  in  the  Sacristy. 

There  should  be  in  readiness  in  the  sacristy,  a  sur- 
plice, black  stole  and  biretta,  and  (if  convenient)  a 
black  cope,  for  the  Priest ;  surplices  and  black  cassocks 
for  the  acolytes;  two  torches  or  candlesticks,  with 
candles  of  unbleached  wax,  for  the  candle-bearers;  a 
processional  cross;  a  vessel  with  holy  water  and 
sprinkler;  and  a  Prayer-book.  When  they  are  to  be 
borne  outside  of  the  Church,  it  may  be  convenient  to 

167 


l68  BURIAL,  OF  THE  DEAD. 

provide  two  processional  lanterns  (i.  e.,  torches  with 
candles  enclosed  in  glass  cases),  in  place  of  the  ordi- 
nary candlesticks. 

If  there  is  to  be  a  Mass  the  vestments  should  be  laid 
out  as  usual,  and  all  things  needed  be  made  ready. 

The  choristers  should  be  vested  as  usual,  and  should 
enter  the  Church  and  take  their  places  in  the  stalls 
about  the  time  the  Priest  goes  to  meet  the  corpse;  or, 
if  it  be  the  custom,  they  may  follow  the  cross,  in  the 
procession  to  the  door. 

3.     The  Meeting  the  Corpse. 

The  Priest  vested  in  surplice,  stole,  cope  and  biretta, 
and  preceded  by  a  cross-bearer  with  two  acolytes 
carrying  lighted  candles,  meets  the  corpse  at  the 
entrance  of  the  church-yard,  or  at  the  door  of  the 
Church. 

The  attendant  clergy  should  be  vested  in  surplices, 
and  walk  two  by  two  immediately  in  advance  of  the 
Priest. 

If  a  solemn  High  Mass  is  to  be  sung  the  Deacon, 
vested  in  surplice,  should  walk  at  the  left  of  the  Priest 
and  support  his  cope,  and  the  Sub-Deacon,  vested  in 
surplice,  should  bear  the  cross ;  and  the  acolyte  who 
is  to  be  the  censer-bearer  in  the  Mass  should  carry 
the  holy  water  vessel. 

At  the  church-yard  entrance  or  at  the  door  of  the 
Church,  a  pall  of  black  cloth  (which  may  be  orna- 
mented with  bands  of  white  or  of  a  red  or  golden 
colour,  in  the  outline  of  a  cross),  may  be  laid  over  the 
coffin. 


BURIAI.  OF  THE  DEAD.  169 

Floral  crowns  and  other  unsuitable  emblems  should 
not  be  placed  upon  the  coffin.  If  the  deceased  be  a 
Priest,  some  token  of  his  priestly  dignity  (e.  g.,  a 
biretta,  or  a  stole,  black  or  violet  in  colour),  may  be 
laid  upon  the  coffin. 

The  corpse  of  a  lay  person  ought  not  to  be  carried 
by  Priests,  but  in  every  case  the  bearers  should  be  of 
the  same  rank  as,  or  else  inferior  to,  that  of  the 
deceased.  In  all  cases,  the  corpse  is  carried  with  the 
feet  foremost. 

4.     The   Procession  into  the  Church  or  tozvards  the 
Grave. 

The  Priest,  having  his  head  uncovered  and  preceded 
by  the  cross-bearer  and  the  two  other  acolytes,  goes 
immediately  before  the  body  into  the  Church.  But  if 
he  goes  towards  the  grave,  his  head  is  covered.  And 
as  he  goes,  he  says  or  sings,  "I  am  the  resurrection," 
etc. 

When  the  funeral  procession  arrives  at  the  place^ 
where  the  body  is  to  rest  during  the  service,  the  Priest 
and  those  who  precede  him  pass  on  into  the  choir,  and 
the  bier  is  placed  between  the  two  rows  of  candle- 
sticks, with  the  feet  towards  the  altar;  except  when 
the  deceased  is  a  Priest,  and  then  the  feet  shall  be 
placed  towards  the  people.  In  the  case  of  a  Deacon, 
the  feet  are  turned  towards  the  altar.  The  cross-bearer 
places  the  cross  near  the  credence;  and  the  candle- 
bearers  place  their  candlesticks  upon  the  credence.  Or 
if  they  carry  torches,  they  lower  and  hold  them  so 

1  This  place,  for  the  body  of  a  layman,  is  in  the  nave,  outside  the 
entrance  to  the  choir.  By  English  and  French  usage  the  bodies  of 
ecclesiastics  are  placed   within   the  choir. 


170  BURIAL  OF  THE  DEAD. 

that  the  base  of  each  staff  rests  upon  the  floor;  and 
then  all  stand  near  the  credence  facing  the  Gospel  side 
of  the  sanctuary. 

The  Priest,  the  other  clergy  and  the  choristers, 
take  their  places  in  the  choir  stalls. 

5.     Of  the  Psalms  and  the  Lesson. 

"After  they  are  come  into  the  Church,  shall  be  said 
or  sung  one  or  both"  of  the  Psalms  appointed  m  the 
Prayer-book,  all  standing. 

"Then  shall  follow  the  Lesson,  taken  out  of  the 
fifteenth  chapter  of  the  first  Epistle  of  St.  Paul  to 
the  Corinthians."  It  should  not  be  announced,  but 
should  be  begun  at  once  with  "Now  is  Christ  risen," 
etc.  At  the  end,  the  words,  "Here  endeth  the  Lesson," 
or  other  conclusion,  should  not  be  said.  During  the 
Lesson,  all  present  except  the  reader  should  sit  down. 

The  Lesson  being  ended,  "here  may  be  sung  a  hymn 
or  an  anthem;  and  at  the  discretion  of  the  minister, 
the  Creed  and  such  fitting  prayers  as  are  elsewhere  pro- 
vided in  this  book,^  may  be  added."  A  hymn  or  anthem 
may  very  appropriately  be  sung  after  the  Lesson, 
but  it  is  quite  contrary  to  liturgical  usage  to  introduce 
the  Creed  into  services  for  the  dead,  and  therefore  it 
ought  always  to  be  omitted.  After  the  hymn  or 
anthem  the  prayer  for  Persons  under  Affliction,  "O 
merciful  God  and  heavenly  Father,  who  hast  taught 
us,"  etc.,  and  the  one  for  a  good  death,  in  the  Visitation 
office,  "O  God,  whose  days  are  without_  end,"  etc., 
may  fittingly  be  used.  Afterward  may  be  said  or  sung, 
as  follows : 

^  That  is  in  the  Book  of  Common  Prayer. 


BURIAL  OF"  The;  dead.  171 

OUR  Father,  V.  And  lead  us  not  into  tempta- 
tion. R.  But  deliver  us  from  evil.  V.  From 
the  gates  of  hell.  R.  Deliver  his  soul,  O  Lord.  V. 
May  he  rest  in  peace.  R.  Amen.  V.  Lord,  hear  my 
prayer.  R.  And  let  my  cry  come  unto  thee.  V.  The 
Lord  be  with  you.    R.  And  with  thy  spirit. 

Let  us  pray. 

ABSOLVE,  we  beseech  thee,  O  Lord,  the  soul  of 
thy  servant  from  every  chain  of  sin,  that  he 
being  raised  in  the  glory  of  the  resurrection  may  live 
forever  among  thy  saints  and  elect;  through  Christ 
our  Lord.     R.    Amen. 


6.     The  Mass. 

Then  the  Celebrant  enters  the  sanctuary  and  begins 
the  Mass,  the  choir  singing  the  proper  Introit  or 
hymn,  if  it  be  a  High  Mass. 

7.     The  Absolution'^  or  Dismissal  of  the  Body. 

The  ceremonies  for  the  solemn  absolution  or  dis- 
missal of  the  body  will  be  found  under  the  Ceremonies 

-The  term  Absolutio  is  used  in  more  than  one  sense  in  liturgical 
terminology.  In  its  more  usual  sense  it  means  the  remission  of  sin  and 
the  release  from  ecclesiastical  censure  or  penalty.  It  is  also  used  of  tlie 
short  prayer  with  which  each  nocturn  of  the  breviary  is  concluded. 
And  finally,  it  is  used  in  the  sense  of  dismissal  or  farewell.  The  term 
has  this  last  meaning  when  we  speak  of  the  rite  of  the  "absolution  of 
the  body."  It  is  manifest  that  a  dead  body  cannot  be  the  subject  of 
the  grace  of  remission  of  sin,  nor  is  there  the  remotest  suggestion  of 
such  an  idea  in  the  anthems  and  prayers  which  compose  the  rite.  Fur- 
thermore the  officiant  of  the  rite  need  not  be  a  Priest  at  all,  but  may 
be  a  Deacon,  as  is  often  the  case  (Le  Vavasseur,  Ccr.  Rom.  7th  ed.  vol. 
i,  p.  704).  The  object  of  the  rite  is  the  formal  dismissal  (ahsoliitio) 
of  the  body  from  the  Church  militant.  As  at  Baptism  the  Church 
received  it,  with  the  person  to  which  it  was  joined,  into  the  visible 
congregation  of  Christ's  flock,  so  now  the  Church  bids  it  farewell,  com- 
mends it  to  the  keeping  of  God's  angels  imtil  the  last  day,  and  prays 
for  its  admission  into  the  glory  of  the  Church  triumphant. 


172  BURiAiv  OF  the;  de;ad. 

of  High  Mass.  Here  follow  the  ceremonies  to  be 
observed  after  a  Low  Mass  or  a  Choral  Mass  without 
sacred  ministers. 

Immediately  after  the  last  Gospel,  the  Celebrant 
goes  to  the  sedilia  and  lays  aside  his  chasuble  and 
maniple,  and  assumes  a  black  cope  if  one  be  provided. 
Then  with  his  head  covered  and  preceded  by  the  aco- 
lytes he  goes  to  the  coffin. 

The  cross-bearer  and  the  candle-bearers  place  them- 
selves at  the  head  of  the  coffin  and  stand  facing  the 
altar.  The  Celebrant,  with  his  head  uncovered,  stands 
at  the  foot  of  the  coffin  with  his  face  turned  towards 
the  cross,  held  by  the  cross-bearer,  and  having  the 
censer-bearer  and  the  acolyte  with  the  holy  water  at 
his  right  hand. 

Then  the  Priest  says : 

ENTER  not  into  judgment  with  thy  servant,  O 
Lord ;  for  in  thy  sight  shall  no  man  living  be 
justified  unless  thou  grant  unto  him  remission  of  all 
his  sins.  We  therefore  pray  thee,  to  condemn  not  with 
the  sentence  of  thy  judgment  Jiwi  whom  the  earnest 
pleading  of  thy  faithful  people  now  commendeth  unto 
thy  mercy ;  but  grant  that  he  being  holpen  by  thy  grace, 
may  be  counted  worthy  to  escape  the  sentence  of  thy 
just  vengeance,  since  in  this  life  he  received  and  bore 
the  seal  of  the  holy  Trinity;  who  livest  and  reignest, 
world  without  end.    R.   Amen. 

Then  shall  be  sung,  or  else  the  Priest  shall  say: 


BURIAL  OF  TIIK  DEAD.  173 

Libera  me. 

DELIVER  me,  O  Lord,  from  death  eternal  in  that 
day  of  trembhng,  when  the  heavens  and  the 
earth  shall  be  moved  and  thou  shalt  come  to  judge  the 
world  by  fire. 

V.  I  am  even  now  in  fear  and  trembling  as  the  sift- 
ing draweth  on  and  thy  wrath  is  ready  to  be  poured 
forth,  when  the  heavens  and  the  earth  shall  be  moved. 

V.  O  that  day,  that  day  of  wrath,  of  calamity,  and 
of  misery ;  O  that  great  day  and  one  exceeding  bitter : 
when  thou  shalt  come  to  judge  the  world  by  fire. 

V.  Rest  eternal  grant  unto  them  O  Lord,  and  let 
light  perpetual  shine  upon  them. 

Deliver  me,  O.  Lord,  from  death  eternal  in  that 
day  of  trembling  when  the  heavens  and  the  earth  shall 
be  moved  and  thou  shalt  come  to  judge  the  world  by 
fire. 

While  the  respond  is  being  sung  the  incense  is 
blessed,  and  after  the  respond  the  choir  sings  or  the 
Priest  says : 

LORD  have  mercy,  Christ  have  mercy.  Lord  have 
mercy.     Our  Father. 

Then  the  Priest,  accompanied  by  an  acolyte  (or  by 
the  Deacon  of  the  Mass),  sprinkles  the  coffin  with 
holy  water  thrice  on  either  side;  in  the  same  manner 
he  passes  around  the  coffin  censing  it.  Then  having 
returned  to  his  place,  he  says: 

V.     And  lead  us  not  into  temptation. 

R.     But  deliver  us  from  evil. 

V.     From  the  gates  of  hell. 

R.    Deliver  his  soul,  O  Lord. 


174  BURiAiv  OF  The;  dead. 

V.  May  he  rest  in  peace. 

R.  Amen. 

V.  Lord  hear  my  prayer. 

R.  And  let  my  cry  come  unto  thee. 

V.  The  Lord  be  with  you. 

R.  And  with  thy  spirit. 

Let  us  pray. 

OGOD  whose  nature  and  property  is  ever  to  have 
mercy  and  to  forgive ;  receive  our  humble  peti- 
tions for  the  soul  of  thy  servant  N.  [or  thy  servant  N., 
thy  Priest],  whom  thou  hast  bidden  to  depart  out  of 
this  world;  deliver  him  not  into  the  hands  of  the 
enemy,  neither  forget  him  forever;  but  command  thy 
holy  angels  to  receive  him  and  to  lead  him  into  the 
country  where  is  the  Paradise  of  God ;  and  forasmuch 
as  he  hoped  and  believed  in  thee,  let  him  not  endure 
the  pains  of  hell,  but  make  him  to  possess  the  joys 
of  everlasting  life ;  through  Christ  our  Lord.  R.  Amen. 

While  the  body  is  being  borne  out  of  the  Church 
there  shall  be  sung,  or  the  Priest  shall  say : 

In  Paradisum. 

INTO  Paradise  may  the  angels  conduct  thee;  at  thy 
coming  may  the  martyrs  receive  thee,  and  lead 
thee  into  the  holy  city  Jerusalem ;  may  the  choir  of  the 
angels  receive  thee;  and  with  Lazarus  once  a  beggar, 
mayest  thou  possess  the  everlasting  rest. 

When  the  body  is  not  present  the  above  prayer  and 
the  anthem  In  Paradisum  shall  be  omitted,  and  in  place 
of  the  prayer  shall  be  said  this  collect  and  the  versicles 
following : 


BURiAiv  opf  The;  dead.  175 

ABSOLVE  we  beseech  thee,  O  Lord,  the  soul  of 
thy  servant  A'^.,  that  being  dead  unto  the  world, 
he  may  live  unto  thee;  and  whatsoever  defilements  he 
may  have  contracted  in  this  life  through  the  frailty 
of  the  flesh,  do  thou  of  thy  merciful  pardon  and  good- 
ness wash  away ;  through  Christ  our  Lord,    R.   Amen, 

V.     Rest  eternal  grant  to  him,  O  Lord. 

R.     And  let  light  perpetual  shine  upon  him. 

V.     May  he  rest  in  peace. 

R.     Amen. 

8.     The  Procession  to  the  Grave. 

When  the  Priest  accompanies  the  body  to  the  grave, 
the  procession  advances  to  the  door  of  the  Church  and 
thence  to  the  grave,  in  the  following  order :  The 
censer-bearer  (carrying  the  incense  boat  and  the  censer 
containing  burning  coals,^)  walks  with  another  acolyte 
who  carries  the  vessel  of  holy  water  and  the  sprinkler ; 
then  follows  the  Sub-Deacon,  or  an  acolyte,  carrying 
the  processional  cross  and  walking  between  the  two 
candle-bearers  with  torches  or  processional  lanterns ; 
then  the  clergy;  and  last  of  all  the  Priest,  with  the 
Deacon  at  his  left  hand.  The  corpse  is  borne  immedi- 
ately behind  the  Priest,  and  is  followed,  as  on  entering 
the  Church,  by  the  relatives  and  friends. 

If  choristers  accompany  the  body  to  the  grave,  they 
walk  in  advance  of  the  clergy  and  behind  the  acolytes. 
On  the  way  to  the  grave  may  be  sung  any  suitable 
anthem  or  hymn. 

Arrived  at  the  grave,  the  clergy  and  acolytes  stand 

'Where  the  cemetery  is  far  distant  from  the  church  the  use  of  the 
censer  will  have  to  be  dispensed  with. 


175  BURIAL  01^  THE  DEAD. 

around  it  in  the  order  in  which  they  stood  about  the 
bier,  in  the  Church,  at  the  Absolution. 

The  bier  with  the  body  upon  it,  or  (if  the  bier  is 
not  used  in  the  cemetery)  the  coffin,  is  set  down  near 
the  grave. 

9.     The  Blessing  of  the  Grave. 

If  the  grave  has  not  been  blessed,  the  Priest  at  once 
proceeds  to  bless  it,  in  the  following  manner :  Standing 
with  uncovered  head  he  reads,  or  sings,  in  the  ferial 
tone, 

Let  us  pray. 

OGOD,  by  whose  mercy  the  souls  of  the  faithful 
rest  in  peace,  vouchsafe  to  bless  >^  this  grave, 
and  give  thy  holy  angel  charge  concerning  it ;  and 
absolve  also  from  every  chain  of  sin  the  souls  of  those 
whose  bodies  are  here  buried,  that  with  thy  saints  they 
may  forever  rejoice  in  thee.  Through  Christ  our  Lord. 
R.     Amen. 

Then  the  Priest  blesses  the  incense  (if  it  is  to  be 
used),  after  which  he  sprinkles,  in  the  midst,  to  the 
left,  and  then  to  the  right  hand,  first  the  coffin  and  then 
the  grave.  Then,  taking  the  censer,  the  Priest  censes 
both  the  coffin  and  the  grave  in  the  manner  in  which 
he  sprinkled  them. 

If  the  grave  has  been  blessed  on  some  prior  occasion, 
neither  the  coffin  nor  the  grave  are  sprinkled  or  censed. 
When  he  has  blessed  the  grave,  or  at  once  if  it  be 
already  blessed,  the  Priest  begins  the  verse,  "Man  that 
is  bom,"  etc.,  and  the  choristers  and  others  take  up  and 
conclude  the  anthem. 

During  the  singing  the  coffin  is  reverently  lowered 


BURIAL  OF  TH^  DEAD.  \'J^ 

into  the  grave,  which  should  be  dug  so  that  the  foot 
thereof  looks  to  the  east,  if  it  can  conveniently  be  done. 

10.     The  Committal. 

The  anthem  being  ended,  the  Priest  recites  the  com- 
mittal, "Forasmuch,"  etc.,  and  as  he  says  the  words, 
"Earth  to  earth,  ashes  to  ashes,  dust  to  dust,"  "the 
earth  shall  be  cast  upon  the  body"  in  the  form  of  a 
cross  "by  some  standing  by."  * 

Then  shall  be  said  or  sung,  "I  heard  a  voice,"  etc., 
after  which  the  Priest  shall  say  : 

V .     Lord  have  mercy  upon  us. 

R.     Christ  have  mercy  upon  us. 

V .     Lord  have  mercy  upon  us. 

Then  the  Priest  shall  say,  in  a  loud  voice,  "Our 
Father,"  and  continuing  to  say  the  prayer  in  a  low 
voice  (all  joining  with  him  in  like  manner),  he 
sprinkles  the  body  thrice,  as  before  directed.  Then 
the  Priest  sings  or  says  in  a  loud  voice,  "And  lead  us 
not,"  etc.,  and  the  acolytes  and  others  make  the  re- 
sponse.   "But  deliver  us,"  etc.,  in  the  same  tone. 

Then  the  Priest  sings  or  says  the  concluding  prayer 
or  prayers,  after  which  he  says,  "The  grace  of  our 
Lord,"  etc. 

Then  making  the  sign  of  the  cross  over  the  grave,  he 
says: 

V.     Rest  eternal,  grant  unto  him,  O  Lord. 

R.     And  let  light  perpetual  shine  upon  him. 

V.     May  he  rest  in  peace. 

R.     Amen. 

*  Anciently  this  was  done  by  the  Priest,  and  it  was  so  ordered  in  the 
Prayer-book  of  1549. 


178  BURIAL  OF  THE  DEAD. 

V.     May  his  soul,  and 'the  souls  of  all  the  faithful 
departed,  through  the  mercy  of  God,  rest  in  peace. 
R.     Arnen. 

II.     The  Committal  ivhen  the  Priest  does  not  go  to 
the  graz'e. 

When  the  Priest  is  unable  to  go  to  the  grave,  imme- 
diately after  the  anthem  In  Paradisum,  there  shall  be 
said  or  sung,  "Man  that  is  born  of  woman,"  etc.  Then, 
while  the  earth  shall  be  cast  upon  the  body  by  some 
standing  by,  the  Priest  shall  say,  "Forasmuch  as  it 
hath  pleased,"  etc.,  and  the  rest  as  directed  above. 
After  which  the  body  shall  be  carried  out  of  the 
Church,  the  Priest  and  acolytes  preceding  it  to  the 
door. 

12.     The  Burial  of  an  Infant. 

If  the  body  be  that  of  a  baptized  child  who  died 
before  it  attained  the  use  of  reason,  the  hangings  of 
the  altar,  and  the  vestments  of  the  Priest  should  be 
white;  the  altar  may  be  adorned  with  flowers,  and 
flowers  may  be  placed  on  the  body ;  all  the  candles 
should  be  of  white  wax ;  the  processional  cross  should 
be  borne  without  its  staflf  f  the  Church  bell  should  be 
silent,  or  else  may  be  rung  festively,  but  must  not  be 
tolled  f  and  the  Office  for  the  Burial  of  Children  should 
be  used. 

^  The  cross  is  borne  without  the  staff  to  denote  the  shortness  of  the 
child's  pilgrimage  on  earth.  (Baruffaldus,  Com.  ad  Rit.  Rom.,  tit.  xl., 
12,    13. 

"  Rituale  Romanum.,  De  Exequis  Parvulorum.  The  bell  does  not 
call  people  to  pray  for  the  child's  soul,  but  to  come  together  in  the 
church,  in  order  that  the  child,  ■whose  salvation  is  assured,  may  pray  for 
them.      (Baruffaldus). 


CHAPTER  I. 
The  Asperges. 

1.  If  the  sprinkling  with  holy  water  is  to  take  place 
before  the  Mass.-  in  addition  to  the  things  prepared 
for  the  Mass,  there  will  be  in  readiness  in  the  sacristy ; 
the  holy-water  vessel  containing  pure  and  clean  water, 
the  sprinkler,  a  vessel  containing  clean  and  fine  salt,  a 
book  containing  the  form  or  order  for  making  holy 
water,  and  a  cope  of  the  colour  of  the  day  for  the 
Celebrant ;  and  on  the  credence,  the  book  containing 
the  office  for  the  sprinkling.  The  Celebrant,  Deacon 
and  Sub-Deacon  will  not  put  on  their  maniples  until 
after  the  sprinkling.  The  censer-bearer  will  carry  the 
holy-water  vessel.  The  three  maniples  and  the 
chasuble  to  be  worn  during  the  Mass,  will  be  laid 
upon  the  seats  of  the  Celebrant  and  his  sacred  min- 
isters, on  the  Epistle  side  of  the  sanctuary,  before  the 
Celebrant,  Deacon,  Sub-Deacon  and  acolytes  go  forth 
from  the  sacristy. 

2.  If  the  water,  to  be  used  in  making  the  aspersion, 

*  The  sprinkling  with  holy  water  is  appointed  to  be  done  on  all  Sun- 
days, immediately  before  the  principal  iSlass;  except  when  the  Bishoi> 
is  the  Celebrant;  and  when  on  I'alm  Sunday,  and  on  the  Fea.  Pur. 
B.  V.  M.  (when  it  occurs  on  Sunday)  the  Bishop  blesses  the  palms  and 
candles.  (Cf.  Mis.  Sarum.  Ben.  Salis  et  Aquaj,  and  Cierem  Efiis.,  lib.  ii., 
c.  xxxi.)  Aspersion  of  holy  water  is  made  only  once  on  the  same  Sun- 
day, in  the  same  church.  (See  Vavasseur,  Ceremonial,  p.  v.  sec.  ii, 
ch.  X.) 

179 


i8o         the:  asperges  and  the  procession. 

be  blessed  immediately  before  the  service,  the  benedic- 
tion may  be  made  by  the  Celebrant  after  he  has  put 
on  his  amice,  alb,  girdle  and  stole,  and  all  others  are 
duly  vested  for  the  Mass;  except  that  the  Deacon 
and  the  Sub-Deacon,  who  assist  the  Celebrant  at  the 
hallowing  of  the  water,  will  not  put  on  the  dalmatic  and 
the  tunicle  until  after  the  benediction. 

3.  At  the  blessing  of  the  water,  all  being  in  readi- 
ness, and  all  the  acolytes  and  clergy  standing  in  their 
places  in  the  sacristy,  as  above  described,  the  censer- 
bearer  will  come  to  the  Celebrant  and  hold  up  before 
him  the  holy-water  vessel.  The  Master  of  Ceremonies 
will  present  to  the  Deacon,  first  the  book  and  then  the 
vessel  containing  the  salt.*  The  Deacon  will  give  the 
book  to  the  Celebrant,  and  will  hold  the  vessel,  with 
the  salt,  so  that  the  Celebrant  may  conveniently  exor- 
cize and  bless  the  salt  therein.f  The  Sub-Deacon  may 
hold  the  holy-water  vessel  while  the  Celebrant  exor- 
cizes and  blesses  the  water.  Both  the  Deacon  and  the 
Sub-Deacon  will  make  the  responses  in  the  service  of 
benediction,^  during  which  all  stand,  having  their  heads 
uncovered. 

*  The  salt  which  is  to  be  mingled  with  the  water  need  not  be  exor- 
cised and  blessed  afresh  every  time  water  is  blessed,  but  may  be  taken 
from   some   already   hallowed,   until   the  supply  is   exhausted. 

"Benedictio  salis,  per  exorcismum  et  Orationem,  non  debet  fieri 
quotiescumque  aqua  benedicitur;  sed  sal,  semel  pro  hoc  aquae  Benedic- 
tione  bcnedictus  et  servatus,,  adhiberi  potest  in  sequentibus  aquae  Bene- 
dictionibus."     Van  der  Stappen,  Sac.  Liturgia,  torn,   iv.,  p.  367. 

t  "Quando  in  exorcismis  verba  adjurationis  diriguntur  ad  creaturas 
irrationales,  vel  inanimes  (sicut  contingit  in  benedictione  aquae  lustralis) 
non  est  intentio  Ecclesias  vel  Ministri  eas  alloqui,  quasi  eaedem  connivere 
debeant  adjurationi,  vel  sensum  verborum  capere  (hoc  enim  esset  vanum 
et  superstitiosum:)  sed  ad  denotandum  ipsam  adjurationem  operaturam 
suum  efFectum  in  prredictis  rebus,  vel  tanquam  in  subjectis,  vel  per  ipsa 
tanquam  per  instrumenta:  Principalitcr  autem  verba  diriguntur  vel  ad 
Deum,  quando  adjuratio  est  deprecativa,  ut  ipsis  creaturis  utatur  in 
bonum  fidelium,  vel  ad  daemonem,  quando  adjuratio  est  imperativa,  nC 
per  eas  noceat,  etc.,  ita  D.  Thom.  2.2.  q.  90,  art.  3."  Quarti,  De  Sacris 
Benedictionibus,  tit.   i.,  sec.    iii. 

'  See  Appendix  viii. 


THK   ASPHRGES   AND   THE;    PROCEISSION.  l8l 

4.  If  a  Priest  other  than  the  Celebrant,  bless  the 
water/  he  will  wear  a  surplice  and  violet  stole,  and  be 
assisted  by  an  acolyte. 

5.  When  the  holy  water  is  prepared,  the  Deacon  and 
Sub-Deacon  will  vest  the  Celebrant  in  the  cope  and 
put  on  dalmatic  and  tunicle.  Then  all  standing  in  their 
places,  the  Celebrant  says  the  usual  prayers,  after 
which  all  bow  to  the  cross  or  the  principal  image  in 
the  sacristy.  The  Celebrant  and  his  ministers  put  on 
their  birettas.  All  present  bow  to  the  Celebrant,  who 
slightly  inclines  his  head  in  response.  Then  all  pro- 
ceed from  the  sacristy,  and  approach  and  stand  before 
the  altar  as  ordered  above  ;  except  that  the  censer-bearer 
will  carry  with  his  left  hand  the  holy-water  vessel, hold- 
ing it  a  little  away  from  and  on  a  line  with  his  breast, 
and  holding  the  sprinkler  between  the  thumb  and  fore- 
finger of  his  right  hand,  so  that  it  rests  on  the  edge 
of  the  vessel.  The  Deacon  and  Sub-Deacon  will  walk 
alongside  the  Celebrant,  the  Deacon  on  his  right  and 
the  Sub-Deacon  on  his  left,  supporting  his  cope.  The 
Deacon  will  have  his  right  hand  extended  a  little  be- 
low his  breast  and  will  hold  the  cope^  with  his  left 
hand.  The  Sub-Deacon  will  have  his  left  hand  ex- 
tended a  little  below  his  breast  and  will  hold  the  cope 
with  his  right  hand.  On  arriving  at  the  altar,  all  take 
their  places  before  the  steps  in  the  same  order  as  at 
Solemn  High  Mass,  the    sacred    ministers  give  their 

*  The  sprinkling  should  always  be  made  by  the  Celebrant,  and  not  by 
another  priest.  This  rule  does  not  apply  to  the  benediction  of  water. 
Vavasseur,  Ceremonial,  p.  v.,  sec.  ii.,  ch.  x. 

*  The  cope,  when  supported  in  procession,  shotild  be  grasped  at  the 
outer  edge  of  the  orphrey,  or  on  the  under  side  of  the  same  at  its  inner 
edge,  at  a  point  a  little  below  the  waist  of  the  sacred  minister,  (i.  e.. 
where  he  may  grasp  it  without  stooping),  and  should  be  drawn  a  little 
towards  the  sacred  minister,  far  enough  to  bring  it  away  from  before 
the  person  of  the  Celebrant,  and  so  that  the  orphrey  below  the  hand  of 
the  minister  hangs  at  the  side  of  rather  than  in  front  of  the  Celebrant. 


i82         the:  aspErges  and  the  procession. 

birettas  to  the  Master  of  Ceremonies  or  to  some  one 
who  acts  for  him.  All  make  the  accustomed  or  due 
act  of  reverence  towards  the  altar.  The  candle-bearers 
then  go  to  the  credence  (without  again  bowing  or  genu- 
flecting) and  put  down  thereon,  their  candlesticks: 
the  first  candle-bearer  puts  his  candlestick  upon  the 
credence,  on  the  end  which  is  nearer  the  altar;  the 
second  candle-bearer  puts  down  his  candlestick  upon 
the  end  which  is  further  from  the  altar.  They  remain 
standing  by  their  candlesticks  and  facing  the  altar ;  or, 
if  it  be  more  convenient,  they  withdraw  and  stand  in 
the  presbytery.  When  the  candle-bearers  go  to  the 
credence,  the  acolytes  who  are  to  bear  torches  at  the 
elevation  go  to  the  places  which  the  Master  of  Cere- 
monies has  appointed  for  them  (which  may  be  on  the 
Gospel  side  of  the  sanctuary  if  space  is  lacking  on  the 
Epistle  side),  where  they  stand  facing  the  altar. 

6.  The  Celebrant  then  kneels  upon  the  lowest  step 
of  the  altar,  directly  before  the  midst;  the  Deacon  and 
the  Sub-Deacon  kneeling  at  the  same  time  upon  the 
same  step,  the  Deacon  on  the  right  and  the  Sub-Deacon 
on  the  left  of  the  Celebrant ;  the  censer-bearer,  hold- 
ing the  vessel  of  holy  water  and  the  sprinkler,  kneels 
upon  the  floor  of  the  sanctuary,  at  the  right  of  the 
Deacon.  The  boat-bearer  will  go  and  stand  with  the 
torch-bearers. 

7.  Then  the  censer-bearer  hands  the  moistened 
sprinkler  to  the  Deacon ;  and  the  Deacon  presents 
it  to  the  Celebrant,  first  kissing  the  lower  end  of  the 
handle  of  the  sprinkler. 

The  Celebrant,  having  taken  the  sprinkler  in  his 
right  hand,  and  continuing  to  kneel  as  before,  intones 


THE   ASPERGES   AND   THE;   PROCESSION.  183 

the  antiphon,  "Thou  shalt  purge  me,"  at  the  same  time" 
sprinkling  the  front  of  the  altar,  first  in  the  midst,  then 
on  the  Gospel  side  and  lastly  on  the  Epistle  side. 
During  Eastertide,  i.  e.,  from  Easter  Day  to  Whitsun 
Day,  inclusive,  instead  of  "Thou  shalt  purge  me,"  the 
Celebrant  will  intone  the  antiphon,  "1  saw  water." 
Then,  still  kneeling,  the  Celebrant  sprinkles  himself 
by  making  the  sign  of  the  cross  upon  his  forehead  with 
the  sprinkler.  Immediately  after  this  the  Celebrant 
rises,  stands  erect,  and  sprinkles,  first  the  Deacon  and 
next  the  Sub-Deacon,  both  of  whom  remain  kneeling 
while  they  receive  the  sprinkling;  they  then  at  once 
rise  and  stand  erect. 

8.  As  soon  as  the  Celebrant  has  intoned  the  first 
words  of  the  antiphon,  the  choir  standing,  sing  the 
remaining  words,  and  then  the  Psalm,  Miserere  Met, 
Deus,  unto  the  end,  with  the  Gloria  Patri,  after  which 
they  sing  the  whole  antiphon.  On  Passion  and  Palm 
Sundays  the  choir  do  not  sing  the  Gloria  Patri,  but 
after  the  Psalm  immediately  sing  the  antiphon.  Dur- 
ing Eastertide,  instead  of  the  Psalm,  Miserere  Mei, 
Deus  (51),  the  Celebrant  and  his  sacred  ministers  re- 
cite, alternately,  in  a  low  voice,  and  the  choir  sing  the 
Psalm  Confitemini  Domino  (118),  with  Gloria  Patri, 
and  the  antiphon  Vidi  aqnam.  But  if  not  able  to  recite 
the  whole  of  the  Psalm  Confitemini  from  memory,  the 
Celebrant  and  his  ministers  need  not  say  more  than  the 
first  verse. 

9.  The  Celebrant  after  he  has  sprinkled  the  Deacon 
and  Sub-Deacon,  returns  the  sprinkler  to  the  Deacon, 
standing  at  his  right ;  the  Deacon  hands  it  to  the  censer- 

•Gavantus,  Thes.  Sac.  Rit.,  p.  iv.,  t.  xix.,  Merati,  Novce  Observ.,  xi. 


184         the;  aspe;rge;s  and  the;  procession. 

bearer.  The  latter  immediately  r'ses  and  stands  at 
the  right  of  the  Deacon,  at  the  same  time  the  Deacon 
rises. 

10.  The  Master  of  Ceremonies  now  advances  and 
stands  by  the  censer-bearer.  Then  if  the  Blessed 
Sacrament  be  reserved  in  the  Tabernacle,  the  Cele- 
brant and  his  sacred  ministers,  the  Master  of  Cere- 
monies and  the  censer-bearer,  all  facing  the  altar, 
genuflect  and  rise  at  once ;  or  if  the  Blessed  Sacrament 
be  not  reserved  there,  all  bow  profoundly. 

11.  The  Celebrant  then  turns;  the  Deacon,  Sub- 
Deacon,  the  censer-bearer  and  Master  of  Ceremonies 
all  bow  to  the  Celebrant ;  and  all  proceed  in  the  fol- 
lowing order:  The  Master  of  Ceremonies  and  the 
censer-bearer  go  together  in  advance  of  the  Celebrant, 
who,  with  hands  joined  before  his  breast,  walks  be- 
tween the  Deacon  on  his  right  and  the  Sub-Deacon  on 
his  left.  The  Deacon  and  Sub-Deacon  support  the 
Celebrant's  cope;  the  censer-bearer  carrying  the  holy- 
water  vessel  and  sprinkler  in  the  same  manner  as  he 
did  on  first  approaching  the  altar,  walks  in  front  of 
the  Deacon,  a  little  towards  the  right  of  the  Deacon; 
and  the  Master  of  Ceremonies,  with  hands  joined, 
walks  on  the  left  of  the  censer-bearer. 

12.  Having  come  into  the  choir,  the  Celebrant  bows 
to  the  clergy,  who  are  on  the  Epistle  side  of  the  choir. 
Then  the  Deacon  having  received  from  the  censer- 
bearer  the  moistened  sprinkler,  hands  it  to  the  Cele- 
brant as  at  first,  then  stands  at  the  Celebrant's  right 
hand  and  supports  the  cope  on  that  side,  the  Sub- 
Deacon  meanwhile  supporting  the  cope  on  the  Cele- 
brant's left  hand.    If  among  the  clergy  there  are  some 


THE   ASPERGDS   AND   TIlK    PROCESSION.  1 85 

of  greater  dignity  than  the  others  the  Celebrant  will 
sprinkle  theni  first  and  singly ;  then  the  others  on  that 
side  of  the  choir  as  a  group  with  one  sweeping  motion 
of  the  sprinkler. 

After  the  Celebrant  has  sprinkled  all  the  clergy  on 
one  side  of  the  choir,  he  returns  the  sprinkler  to  the 
Deacon,  who  hands  it  to  the  censer-bearer  as  at  the 
first;  then  all  face  the  altar,  make  the  reverence  due, 
and  face  towards  the  other  side  of  the  choir.  The 
Celebrant  again  receiving  the  sprinkler  from  the 
Deacon  in  the  aforementioned  manner,  proceeds  to 
sprinkle  all  on  the  Gospel  side  in  the  order  and  man- 
ner observed  in  the  case  of  those  who  were  first 
sprinkled. 

13.  After  the  Celebrant  has  sprinkled  the  clergy  on 
both  sides  of  the  choir,  he  proceeds  to  sprinkle  the 
lay  choristers,  in  groups :  first  those  on  the  Epistle 
side,  then  after  due  reverence  towards  the  altar  those 
on  the  Gospel  side,  sprinkling  each  group  with  one 
motion  of  the  sprinkler. 

14.  If  the  singers  be  situated  in  a  place  remote 
from  the  altar,  so  that  it  cannot  otherwise  be  done 
conveniently,  they  may  be  sprinkled  by  another  Priest, 
vested  in  surplice  and  stole,  while  the  Celebrant 
sprinkles  the  people  and  acolytes.* 

15.  The  clergy  and  choristers  stand  erect,  with  heads 
bare,  and  bow  to  the  Celebrant  before  and  after  they 
receive  the  sprinkling.  The  Celebrant  salutes  each 
person,  or  group  of  persons,  whom  he  sprinkles,  with 
a  slight  inclination  of  the  head,  before  and  after  each 
act  of  sprinkling.     If  the  clergy  are  few  in  number, 

•Bauldry,  Man.  Sac.  Ccerem.,  pt.  ii.,  c.  8. 


i86         the;  aspe:rges  and  the;  proce;ssion. 

the  Celebrant  sprinkles  each  separately.  If  there  are 
no  clergy  in  the  choir  stalls,  the  Celebrant  sprinkles 
all  the  acolytes  first,  then  the  choristers  and  lastly 
the  people. 

1 6.  When  the  choristers  have  been  sprinkled,  the 
Celebrant  returns  the  sprinkler  to  the  Deacon,  who 
hands  it  to  the  censer-bearer.  Then  after  due  rever- 
ence towards  the  altar  the  Celebrant  goes,  attended  as 
before,  to  the  entrance  of  the  choir,  where  again  re- 
ceiving the  moistened  sprinkler,  he  sprinkles  the  peo- 
ple thrice:  first,  towards  the  midst;  second,  towards 
those  on  his  left ;  third,  towards  those  on  his  right, 
with  accustomed  mutual  salutations  before  and  after 
the  sprinkling.  All  the  people  stand  while  the  Cele- 
brant sprinkles  them. 

17.  Then  returning  the  sprinkler,  the  Celebrant  and 
his  attendants  go  back  to  the  altar,  make  due  rever- 
ence towards  it,  and  then,  if  it  remains  to  be  done,  the 
Celebrant  sprinkles  the  Master  of  Ceremonies,  censer- 
bearer  and  other  acolytes.  During  the  time  the  Cele- 
brant is  making  the  sprinkling,  he  recites,  in  a  low 
voice,  alternately  with  his  sacred  ministers,  the  Psalm 
Miserere,  with  the  Gloria  Patri  and  the  antiphon. 

The  sprinkling  ended,  the  Celebrant  returns  the 
sprinkler  to  the  Deacon,  who  hands  it  to  the  censer- 
bearer.  The  censer-bearer  goes  at  once  to  the  cre- 
dence, upon  which  he  places  the  holy-water  vessel, 
together  with  the  sprinkler,  and  takes  from  the  cre- 
dence or  from  the  Master  of  Ceremonies  the  book 
containing  the  order  of  service  for  the  sprinkling; 
and  after  due  reverence  to  the  altar,  returns  to  the 
right  hand  of  the  Deacon,  to  whom  he  gives  the  book. 


THE   ASPERG1=;S   AND   TIIU    PROCESSION,  1 87 

19.  The  Celebrant  standing  erect  with  hands  joined, 
before  the  lowest  step  of  the  altar,  directly  in  the  midst 
and  facing  the  altar,  having  the  Deacon  on  his  right 
and  the  Sub-Deacon  on  his  left,  awaits  the  end  of  the 
singing  by  the  choir. 

20.  The  singing  ended,  the  Deacon,  assisted  by  the 
Sub-Deacon,  holds  the  book  before  the  Celebrant,  who 
then  sings  the  versicle,  "O  Lord,  show  thy  mercy 
upon  us"  (to  which,  in  Eastertide  he  adds,  "Alleluia"), 
the  choir  responding,  "And  grant  us  thy  salvation" 
(adding  in  Eastertide,  "Alleluia").  After  singing  the 
remaining  versicles,  to  which  the  choir  respond,  the 
Celebrant  sings  the  prayer,  "Hear  us,"  etc.  The 
Deacon  then  hands  the  book  to  the  censer-bearer,  who 
then  returns  to  the  credence,  and  afterward  receives 
the  cope  (which  the  Deacon  and  Sub-Deacon  remove 
from  the  Celebrant),  and  carries  both  cope  and  book 
to  the  sacristy,  first  making  due  reverence  to  the  altar, 
and  accompanied,  as  he  goes  away  from  the  altar,  by 
the  boat-bearer. 

21.  The  prayer,  "Hear  us,"  etc.,  ended,  the  Cele- 
brant and  the  sacred  ministers  after  due  reverence  to 
the  altar,  go  to  the  sedilia  on  the  Epistle  side  of  the 
sanctuary.  There  standing,  facing  the  altar,  the 
Deacon  and  Sub-Deacon  divest  the  Celebrant  of  his 
cope,  which  the  Deacon  hands  either  to  the  Master  of 
Ceremonies  or  to  the  censer-bearer.  Then  aided  by 
the  sacred  ministers  the  Celebrant  puts  on  his  maniple 
and  chasuble. 

22.  When  the  Celebrant  is  duly  vested  for  Mass, 
the  sacred  ministers  put  on  their  maniples,  and  then 
all  three  return  to  the  midst  before  the  lowest  step  of 


l88  THD   ASPERGi;S   AND  TH^   PRO'    :SSION. 

the  altar,  the  Sub-Deacon  going  in  adv ..  ice,  the  Deacon 
following  him,  and  lastly  the  Celebrant,  all  having 
their  hands  joined  before  the  breast,  and  their  heads 
uncovered. 

23.  Arrived  before  the  altar  the  Celebrant  and  the 
two  sacred  ministers  make  the  accustomed  reverence 
to  the  altar,  then  all  three  standing  erect,  the  Cele- 
brant makes  the  sign  of  the  cross  from  his  forehead 
to  his  breast  and  begins  the  Mass,®  saying  (at  the  same 
time  that  he  signs  himself),  "In  the  Name  of  the 
Father,  and  the  Son,  and  of  the  Holy  Ghost.  Amen." 
The  sacred  ministers  make  the  sign  of  the  cross  at  the 
same  time  and  in  the  same  manner. 

24.  At  this  instant,  and  not  before,  the  choir  begin 
to  sing^"  the  Introit}^  At  this  time  also  the  Master 
of  Ceremonies  and  all  the  acolytes  kneel,  the  acolytes 
in  their  appointed  places,  the  Master  of  Ceremonies  on 
the  floor  at  the  Epistle  end  of  the  altar,  or  where  it 
may  be  convenient,  all  face  the  altar,  join  with  the 
sacred  ministers  in  the  responses  and  keep  their  hands 
joined  except  when  they  make  the  sign  of  the  cross, 
or  strike  the  breast  in  common  with  the  sacred  min- 
isters in  the  Confession. 

•  "Every  Mass  is  so  to  be  esteemed  and  said  by  every  Priest,  as  if 
it  were  said  for  the  first  time,  and  never  afterwards  to  be  repeated; 
for  so  great  a  gift  ought  always  to  be  new."  Sarum  and  _  York_  Can- 
tels  ("Habenda  et  dicenda  a  quocunque  sacerdote,  quasi  prima  dicatur 
et  nunquam  amplius  sit  dicenda.  Tam  magnum  enim  donum  semper 
debet   esse  novum."      Missate   Sarum,   septima  cantela.) 

10  Vavasseur,  Ceremonial,  pt.  vi.,  sec.  i.,  ch.  i.,  art.  2;  and  Merati, 
Nova  Observ.,  in   Gav.,    Thesau.   Sac.   Rit.,  pt.   ii.,   tit.   iii. 

"  Formerly  (as  appointed  in  the  Eng.  Pr.  Bk.  of  iS49)  an  entire 
psalm  was  sung,  with  its  antiphon  and  doxology,  and  the  choir  look 
up  the  chant  of  the  Introit  when  the  Celebrant  came  forth  from  the 
sacristy  and  sang  the  psalm  as  he  proceeded  to  the  altar.  Modern 
usage  makes  the  Introit  to  consist  of  one  verse  of  a  psalm  and  the  dox- 
ology, preceded  and  followed  by  the  antiphon,  and  to  be  sung  when 
the   Celebrant  arrives  before   the  altar. 

"Cum  vero  Episcopus  pervenerit  ante  infimum  gradum  altaris.  .  .  . 
cessat  sonitus  organorum,  et  chorus  incipit  Introitum."  Carem.  Bpis., 
lib.  ii.,  cap,  viii,,  sec,   30. 


THE   ASPERGES   AND   THE    PROCESSION.  189 

25.  The  censer-bearer  will  return  promptly  from  the 
sacristy  with  censer,  containing  burning  coals,  accom- 
panied by  the  boat-bearer  with  incense-boat,  contain- 
ing incense  and  spoon,  and  both  will  kneel  on  the 
sanctuary  floor,  at  Epistle  end  of  altar,  facing  the 
altar. 


CHAPTER  II. 
The  Procession  Beeore  the  Solemn  Mass. 

In  accordance  with  ancient  custom^  a  solemn  pro- 
cession may  take  place  immediately  before  the  prin- 
cipal or  Solemn  Mass  on  the  greater  festivals. 

1.  When  there  is  to  be  such  a  procession,  the  en- 
trance of  the  Celebrant  and  his  attendants,  from  the 
sacristy  to  the  altar,  will  be  ordered  as  directed  above 
(page  10),  except  that  the  Celebrant  will  wear  a  cope 
of  the  colour  of  the  day,  and  the  maniples  will  not  be 
put  on  until  the  Celebrant  is  about  to  begin  the  Mass. 
The  chasuble  to  be  worn  at  the  Mass,  and  the  maniples 
of  the  Celebrant  and  his  sacred  ministers,  will  be 
placed  on  the  sedilia  at  the  Epistle  side  of  the  sanctu- 
ary. On  entering  the  sanctuary  from  the  sacristy  the 
sacred  ministers  will  walk  on  either  side  of  the  Cele- 
brant and  support  his  cope. 

2.  When  all  have  made  due  reverence  towards  the 
altar,  the  Celebrant,  accompanied  by  the  sacred  min- 
isters who  support  his  cope,  ascends  the  steps  of  the 
altar  and  kisses  the  altar  in  the  midst.     If  the  Blessed 

1  "Processio  ante  Missam  antiqua  est."  Gavantus,  Thes.  Sac.  Kit., 
pt.  tit.  ii.,  rub.  v. 


190  THE  ASpRRGES  AND  1*115!  PROCESSION. 

Sacrament  be  reserved  in  the  Tabernacle,  the  sacred 
ministers  genuflect  on  the  foot-pace  on  either  side  of 
the  Celebrant,  when  he  kisses  the  altar,  otherwise 
they  bow  profoundly.  After  the  Celebrant  has  kissed 
the  altar,  the  censer-bearer  attended  by  the  Master 
of  Ceremonies  and  followed  by  the  boat-bearer,  comes 
up  to  the  foot-pace  from  the  floor  at  the  Epistle 
end  of  the  altar ;  or  all  three  go  directly  up  the  altar 
steps  from  the  places  where  they  stood  when  they 
arrived  before  the  altar.  Incense  is  then  put  into  the 
censer  and  blessed,  all  being  done  as  directed  at  the 
time  of  the  Introit  on  page  18.  When  the  incense  has 
been  blessed  by  the  Celebrant,  the  censer-bearer  closes 
the  censer,  and  after  due  reverence  towards  the  cross, 
returns  to  the  floor  of  the  sanctuary,  attended  as  be- 
fore by  the  Master  of  Ceremonies  and  followed  by  the 
boat-bearer. 

3.  Then  the  censer-bearer,  having  the  boat-bearer 
on  his  left  hand,  goes  to  the  midst  before  the  altar,  at 
a  convenient  distance  from  the  lowest  step,  where  he 
stands  facing  the  altar.  The  Master  of  Ceremonies 
goes  to  his  place  before  the  Epistle  corner  of  the  altar, 
first  taking  up  and  carrying  with  him  the  birettas  to  be 
worn  by  the  Celebrant  and  the  Deacon.  Meanwhile 
the  Sub-Deacon,  after  due  act  of  reverence  towards 
the  cross,  turns  by  his  right  and  goes  directly  down 
to  the  floor,  where  facing  the  altar  he  genuflects  ;^  or, 
if  the  Blessed  Sacrament  be  not  in  the  tabernacle, 
bows  profoundly ;  then  he  receives  from  an  acolyte  the 
processional  cross,  and  at  the  same  time  the  two  candle- 
bearers  take  up  their  candlesticks  and  go  before  the 

■Mcrati,  in  Gav..  nt.   iv.,  tit.   vii.,   Ohserv.  xxii. 


TIIIC   ASPERCES   AND   TIIE;   TROCKSSION.  I9I 

altar,  behind  the  Sub-Deacon,  and  after  due  act  of 
reverence  towards  the  altar  they  advance  and  stand, 
the  first  on  the  right  hand,  and  the  second  on  the  left 
hand  of  the  Sub-Deacon ;  then  all  three  go  and  stand 
in  front  of  the  censer-bearer,  where  facing  the  altar, 
they  await  the  signal  from  the  Master  of  Ceremonies 
to  begin  the  procession. 

4.  When  the  Sub-Deacon  goes  away  from  the  place 
where  he  received  the  processional  cross,  the  Cele- 
brant and  the  Deacon,  without  any  further  act  of 
reverence  turn  towards  the  people,  the  Celebrant  by 
his  right  and  the  Deacon  by  his  left,  and  come  down 
to  the  floor ;  where  facing  the  altar  they  make  due 
act  of  reverence  towards  the  altar.^  Then  the  Master 
of  Ceremonies  gives  to  the  Deacon  the  Celebrant's 
biretta,  which  the  Deacon  presents  to  the  Celebrant 
with  the  accustomed  salutations,  and  then  receives 
his  own  biretta  from  the  hands  of  the  Master  of 
Ceremonies.  The  Celebrant  and  the  Deacon  put  on 
their  birettas.* 

5.  When  the  Celebrant  covers  his  head,  the  Master 
of  Ceremonies  signals  the  censer-bearer  to  go  for- 
ward. Immediately  after  due  reverence  towards  the 
altar,  the  censer-bearer  and  the  boat-bearer  turn  to- 
wards the  people  and  begin  the  procession ;  the  boat- 
bearer  walks  at  the  left  of  the  censer-bearer,  holding 
the  boat  as  usual ;  and  the  censer-bearer  will  carry  and 

'  Bauldry,  Man.  Sac.  Carcm.,  pt.  iv.,  cap.  3,  art.  iii.  In  the  Proces- 
sions on  Candlemas  and  Palm  Sunday,  the  Deacon,  before  de.scendinR 
lo  the  floor  goes  to  his  step  behind  the  Celebrant,  and  facing  the  people, 
sings  "Let  us  go  forth  in  peace,"  to  which  the  choir  sing  in  response, 
"In  the  Name  of  Christ,  Amen."  (UarufFaldo,  Ad  Rit.  Rom.  Com., 
torn,  ii.,  tit.  Ixxvii.,  sec  i.) 

*  Within  the  church  no  one  other  than  the  Celebrant  and  his  sacred 
ministers  wears  the  biretta.   Cp.   Dc  llerdt,  Praxis  Pontif.,  lib.  i.,  cap.  3. 


192         the;  asperges  and  the  procession. 

swing  the  censer*  as  directed  on  page  11.  If,  during  the 
progress  of  the  procession,  there  be  need  to  put  more 
incense  in  the  censer,  the  censer-bearer  will  stand  still 
for  an  instant,  raise  the  top  of  the  censer,  and  the 
boat-bearer  puts  incense  therein ;  then  the  censer- 
bearer  closes  the  censer  and  immediately  proceeds  as 
before.  The  censer-bearer  will  hold  himself  erect, 
keep  his  eyes  cast  down  on  the  way  before  him,  and 
walk  slowly  in  a  reverent  and  dignified  manner, 

6.  The  course  of  the  procession  (within  the  Church) 
will  be  ordered  according  to  the  custom  of  the  place 
and  to  the  space  available.  Regularly,  the  procession 
will  move  from  the  left  to  the  right,  going  forth  on 
the  Epistle  side  of  the  Church  and  returning  by  the 
Gospel  side.  Thus  the  course  may  be  either  of  the 
following,  as  may  be  convenient:  The  procession 
may  go  forth  from  the  chancel,  then  through  the  tran- 
sept to  the  south  side,  then  to  the  west  end  of  the 
Church,  and  returning  by  the  central  passageway  to 
the  chancel ;  or  it  may  go  from  the  chancel  directly 
down  the  central  passageway  to  the  west  end,  thence 
to  the  north  aisle  and  so  returning  to  the  chancel ;  or 
continuing  on  past  the  high  altar  to  the  south  aisle  it 
may  go  again  to  the  west  end,  and  then  return  by  the 
central  passageway,  to  the  chancel. 

As  soon  as  the  censer-bearer  has  begun  to  move,  the 
cross-bearer  and  the  two  candle-bearers,  turning  to 
the  right  without  changing  their  relative  positions,  and 
without  any  further  act  of  reverence,  follow  the  censer- 
bearer.     While   thus   carrying  the   cross   and   lighted 

*  "Praecedit  semper  ministrum  crucem  gestantetn,  tenens  Thuribulum 
prope  cooperculum  manu  dextra,  et  lllud  continuo  ante  crucem  leviter 
agitans."     Van  der  Stappen,  Sac.  Lit.,  torn,  v.,  p.  33. 


THE   ASPKRGES   AND   THE    PROCESSION.  I93 

candles  in  procession,  the  cross-bearer  and  the  two 
candle-bearers  make  no  act  of  reverence,  not  even  to 
the  Blessed  Sacrament  which  may  be  reserved  on  an 
altar  which  the  procession  passes  by,  or  which  is  being 
elevated  by  a  Priest  saying  Mass.""'  The  cross  will  be 
carried  with  its  figure  turned  forward  and  the  back 
part  looking  towards  the  procession  which  follows. 
The  candlesticks  will  be  carried  as  directed  above,  on 
page  II. 

The  Master  of  Ceremonies  having  made  due  rever- 
ence to  the  altar  takes  his  place  in  the  procession.  He 
will  ordinarily  walk  behind  the  cross-bearer ;  yet  he 
has  no  fixed  place,  but  may  walk  in  advance  of  the 
clergy  or  the  acolytes  or  the  Celebrant,  or  wherever  he 
may  best  perform  the  duties  of  his  office,  and  so  may 
change  his  position,  if  need  be,  in  a  quiet  and  reverent 
manner  during  the  procession. 

The  choristers  walking  two  by  two,  and  the  juniors 
preceding,  make  due  act  of  reverence  towards  the 
altar  as  they  come  to  the  midst  before  turning  to  fol- 
low in  procession  after  the  cross-bearer  and  the  Master 
of  Ceremonies.®  The  choir  will  begin  their  song  at 
at  signal  from  the  Master  of  Ceremonies,  immediately 
before  the  censer-bearer  begins  to  move. 

After  the  choristers  come  the  clergy,  who  may  be 
present,  walking  two  by  two,  and  duly  vested  in  sur- 
plices. Then  the  acolytes,  and  lastly  the  Celebrant, 
with  the  Deacon  on  his  left  hand,  not  supporting  the 
cope.  If  they  do  not  hold  books,  the  Celebrant  and 
the  Deacon  will  have  their  hands  joined  before  the 

*  Bauldry,  Man.  Sac.  Ccerem.,  pt.  ii.,  cap.  xiv.,  sec.  xv. 

'  In  cathedral  churches  the  singers  may  go  in  procession,  in  advance 
of  the  censer-bearer.  Ibid.  sec.  xvii.,  and  pt.  v.,  lib.  ii.,  cap.  xvi.,  sec. 
xix. 

13 


194  THE   ASPERGES   AND   THE   PROCESSION. 

breast.  Before  turning  to  follow  in  procession,  each 
pair  of  the  clergy  and  acolytes  make  due  act  of  rever- 
ence towards  the  altar.  Each  pair  in  the  procession 
will  walk  about  three  or  four  paces  distant  from  the 
person  or  persons  in  advance  of  them,  and  all  will 
keep  in  a  straight  line.  If  any  one  go  in  procession 
without  a  companion,  he  will  walk  in  the  midst  of  the 
line  of  the  procession,  and  equi-distant  from  the  couples 
before  and  behind  him.  Each  person  in  the  proces- 
sion will  be  intent  on  the  prayers.  Psalms  or  hymns 
sung  (or  said)  during  the  progress  of  the  procession, 
hold  no  conversation  with  others  whether  within  or 
without  the  procession,  not  look  about,  nor  behave  in 
any  unseemly  manner. 

If  a  Bishop  be  present  he  will  follow  the  Celebrant, 
and  have  two  attendant  clergy  or  acolytes,  vested  in 
surplices,  supporting  his  cope  on  either  side.  The 
Bishop  will  carry  his  staff  in  his  left  hand  if  he  be 
the  Bishop  of  the  diocese,  or  a  Bishop  who  has  re- 
ceived jurisdiction  to  act  in  the  stead  of  the  Bishop  of 
the  diocese.  If  need  be,  his  staff  may  be  borne  by  a 
chaplain  vested  in  surplice,  walking  before  him.  Be- 
fore the  Bishop  (or  before  his  chaplain  carrying  his 
staff)  may  go  two  acolytes  vested  in  surplices,  carrying 
lighted  candles  in  candlesticks.  Other  attendants  (if 
any)  of  the  Bishop  will  walk  in  pairs,  at  equal  dis- 
tances, behind  him.  Also,  if  it  be  the  custom  of  the 
place,  lighted  candles  may  be  borne  by  two  acolytes, 
before  the  Celebrant. 

If  in  the  way  by  which  the  procession  must  pass, 
there  be  a  narrow  space  through  which  the  cross-bearer 
and  his  candle-bearers  cannot  walk  abreast,  the  candle- 
bearers  will  precede  the  cross-bearer.*^ 

'  Quarti,  de  Process.,  sec.  prima  punct.  vi. 


THE   ASPERGES   AND   THE   PROCESSION.  I95 

Having  returned  into  the  chancel,  after  due  act  of 
reverence  towards  the  altar,  as  before,  all  go  to  their 
places.  The  candle-bearers  put  down  their  candle- 
sticks upon  the  credence.  Other  acolytes  bearing 
candles  carry  them  to  the  sacristy  and  return  at  once 
to  their  places  in  the  sanctuary.  When  the  Celebrant 
and  Deacon  draw  near,  an  acolyte  takes  the  cross  from 
the  Sub-Deacon,  and  carries  it  to  its  place  and  returns 
to  his  own  place.  The  Sub-Deacon  then  goes  to  the 
left  of  the  Celebrant,  and  after  due  act  of  reverence 
standing  on  the  floor  before  the  midst  of  the  altar,  all 
three  go  at  once  to  the  sedilia,  where  the  Celebrant  is 
divested  of  his  cope  (the  Master  of  Ceremonies  and 
the  Deacon,  or  the  Deacon  and  the  Sub-Deacon  assist- 
ing) ;  and  then,  at  the  hands  of  the  sacred  ministers 
he  receives  his  maniple  and  chasuble.  When  the  Cele- 
brant is  vested,  the  Deacons  put  on  their  maniples. 
Then  the  Sub-Deacon  preceding,  the  Deacon  following 
him,  and  the  Celebrant  following  the  Deacon,  all  three 
go  by  the  floor  of  the  sanctuary  to  the  midst  before  the 
lowest  step  of  the  altar,  where  the  Celebrant  standing 
in  the  midst,  the  Deacon  at  his  right  hand  and  the 
Sub-Deacon  at  his  left,  they  make  together  due  act  of 
reverence  towards  the  altar;  and  then  standing  erect 
the  Celebrant  signs  himself  with  the  sign  of  the  cross 
and  begins  the  Mass  as  directed  above,  on  page  16. 

When  the  Celebrant  has  laid  aside  his  cope  at  the 
sedilia,  it  is  at  once  carried  to  the  sacristy  by  the 
Master  of  Ceremonies,  or  by  some  one  of  the  acolytes, 
who  after  putting  it  away  in  its  place,  returns  at  once 
to  the  sanctuary. 

If  banners  are  borne  in  procession,  the  principal  one 
is  carried  immediately  before  the  processional  cross; 


196         the;  aspergks  and  the  procession. 

olliers  are  carried  at  convenient  points  in  the  proces- 
sion, e.  g.,  immediately  in  advance  of  the  attendant 
clergy,  the  acolytes  and  the  choristers.  All  the  ban- 
ners should  be  of  ecclesiastical  shape  and  be  adorned 
with  only  suitable  devices  and  pictures. 

The  acolytes  or  other  persons  who  carry  the  ban- 
ners, when  the  procession  is  ended,  put  them  in  their 
places,  as  the  Master  of  Ceremonies  may  direct,  and 
then  return  promptly  to  their  proper  places  in  the 
sanctuary  or  choir. 

If  both  the  rite  of  sprinkling  and  a  procession  take 
place  before  the  Mass  the  former  should  precede  the 
latter,  or  more  properly  (as  of  old)  the  sprinkling  of 
the  people  should  be  made  by  the  Celebrant  as  he  goes 
in  procession. t 

t  Cf.  Quarti,   de  Process.,   sec.   ii.,  punct.   vii. 


APPENDIX. 


I.    Of  the  Offerings  of  Money  made  by  the  People. 

When  alms  or  offerings  of  the  people  are  received  on  occa- 
sions of  public  worship  other  than  the  Mass,  they  should  not 
be  placed  upon  the  altar,  for  that  ceremony,  whereby  a  formal 
presentation  is  made  of  such  offerings,  belongs  properly  to  the 
Mass  only. 

Our  custom  of  making  an  offering  of  money,  on  occasions 
of  public  worship,  is  a  comparatively  modern  substitute  for 
the  ancient  usage  of  offering  bread  and  wine,  and  other  gifts 
for  the  service  of  God.  "In  the  primitive  Church,  all  who 
were  to  be  communicated  were  accustomed  to  offer  bread  and 
wine  to  be  consecrated  for  themselves  at  the  altar." '  In  an 
Epistle  ascribed  to  Fabian  (Bishop  of  Rome,  A.  D.  236-250), 
it  is  decreed  that  ''every  Lord's  day,  oblations  both  of  bread 
and  wine  be  made  by  every  man  and  woman."  ^  The  portion 
of  such  oblations  not  used  for  the  holy  sacrifice,  was  reserved 
for  the  use  of  the  priest  or  distributed  among  the  poor.  This 
custom  prevailed  also  in  England.  "The  constitutions  of 
Theodulph,"^ — A.  D.  797 — "enjoin  that  all  Christian  men 
should  on  Sunday  morning,  come  with  their  offerings  to  the 
Celebration  of  Mass."  * 

Of  the  custom  of  offering  bread  and  wine  by  those  who 
were  to  be  communicated  in  the  Mass,  the  Canon  in  the  Latin 
Mass  at  this  day  bears  witness  in  the  words,  "et  omnium  cir- 
cumstantium  .  .  .  qui  tibi  offerunt  hoc  sacrificium  laudis;" 
while  in  the  Mass  at  the  consecration  of  a  Bishop,  the  Bishop- 
elect  is  required  to  make  such  an  offering:  "Dicto  Offertorio, 
Consecrator  sedet  cum  mitra  in  faldistorio,  ante  medium 
altaris.    Et  Consecratus  veniens  ex  sua  capella,  inter  assistentes 

^  Merati,   Nova   Observ.,    in    Cav.,  Thes.  Sac.  Rit.,  pt.  i.,  tit.  xii. 

2  Ibid. 

'  See  Thorpe,  Ancient  Laws,  IT.  406. 

*  Simmons   Lay   Folks  Mass   Boob,   pg.    236. 

197 


198  APPENDIX. 

Episcopos  medius,  coram  Consecratore  genuflectit,  et  illi  offert 
duo  intortitia  accensa,  duos  panes,  ct  duo  barilia  vino  plena, 
et  Consecratoris  prsedicta  recipientis  manum  reverenter  oscu- 
latur." ' 

When,  in  later  times,  because  love  had  grown  cold,  fewer 
communions  were  made  by  the  people,  and  there  was  needed 
for  the  sacrifice  but  a  small  quantity  of  bread  and  wine,  the 
people  began  generally  to  offer  money  instead.  Honorius,  of 
Autun,  A.  D.  1 1 30,  refers  to  this  change  of  custom  and  its 
cause,  in  the  following  words :  "After  that  the  Church  had 
indeed  increased  in  number,  yet  had  diminished  in  sanctity, 
on  account  of  carnal  sins,  it  was  appointed  that  they  who 
could,  should  communicate  each  week,  or  on  Sundays,  or  at 
the  chiefest  festivals,  or  thrice  in  the  year,  lest,  before  con- 
fession and  penitence  for  some  crime,  they  might  take  (the 
sacrament)  to  their  condemnation.  And  because  when  the 
people  were  not  communicating,  it  was  not  necessary  to  pro- 
vide so  much  bread,  it  was  appointed  that  it  (the  bread)  should 
be  formed  in  the  shape  of  coins.  And  that  the  people,  in  lieu 
of  the  oblation  of  bread,  should  offer  coins,  for  which,  they 
should  remember,  the  Lord  was  betrayed.  Which  coins,  how- 
ever, they  should  give  for  the  use  of  the  poor,  who  are  mem- 
bers of  Christ,  or  for  something  which  pertains  to  this  sacri- 
fice." "Postquam  autem  Ecclesia  numero  quidem  augebatur, 
sed  sanctitate  minuebatur,  propter  carnales  statutum  est,  ut 
qui  possent.  singulis  dominicis,  vel  in  Dominica,  vel  summis 
festivitatibus,  vel  ter  in  anno  communicarent,  ne  ante  confes- 
sionem  et  pcenitentiam  pro  aliquo  crimine  judicium  sibi  sume- 
rent.  Et  quia  populo  non  communicante,  non  erat  necesse, 
panem  tam  magnum  fieri,  statutum  est,  eum  in  modum  denarii 
formari.  Et  ut  populus  pro  oblatione  farinse  denarios  offerret, 
pro  quibus  dominum  traditum  recognosceret.  Qui  tamen 
denarii  in  usum  pauperum,  qui  membra  sunt  Christi,  cederent, 
vel  in  aliquid  quod  ad  hoc  sacrificium  pertinet."* 

"Except  at  coronations,  ordinations,  the  consecration  of 
nuns,  and  special  services  when  the  Mass  was  celebrated  by 

^  Pontif.  Rom.,  pars  prima.  Cf.  Secreta,  Dom.  V.,  post  Pentec,  Mis. 
Rom. 

'Gemma  Anima,  cap.  Iviii. ;  Speculum  Antiq.  Devotionis,  '1  Joanne 
Cochlaeo  collectum;    JVIentz,   A.   D.    1549. 


APPENDIX.  199 

a  Bishop,  it  had  ceased  to  be  the  custom  in  this  country  (Eng- 
land, in  the  thirteenth  century)  for  the  people  to  oflfer  bread 
and  wine.  The  money  offerings  of  the  people  were  received 
after  the  Offertory  had  been  sung,  and  the  bread  had  been 
taken  from  the  paten  and  laid  upon  the  corporas,  and  the 
chalice  'made,'  i.  c,  after  water  had  been  mixed  with  the 
wine." 

"This  we  gather  from  English  authorities,  but  it  (1.  e.,  the 
mingling  of  water  with  the  wine)  was  expressly  laid  down  in 
the  rubrics  of  several  French  uses,  e.  g.,  in  that  of  Evreux. 
The  priest  elevated  the  chalice  with  the  wine  and  water,  the 
paten  upon  it,  and  the  bread  thereupon,  and  after  the  prayer 
suscipe,  he  placed  the  bread  upon  the  corporas,  and  took  the 
paten  for  the  offerings,  and  after  the  offering  said  over  the 
people,    'Centuplum  accipiatis,  et  vitam  eternam  possidiatis.' "^ 

The  offerings,  whether  of  bread  and  wine  or,  in  later  times, 
of  money,  were  received  by  the  priest  and  his  ministers  at 
the  foot  of  the  altar  steps  or  at  the  entrance  of  the  choir. 

"The  (following)  description  given  of  this  ceremony  in  the 
eighteenth  century  (at  Rouen)  might  very  well  have  served 
for  that  of  an  English  mediaeval  church.  'Aux  grandes  fetes 
le  celebrant  avec  le  diacre  et  le  soudiacre  descend  au  bas 
I'autel,  et  donne  a  baiser  la  patene.  C'est  le  soudiacre  qui 
recoit  les  offerandes,  et  qui  les  porte  sur  I'autel.' "  * 

The  following  are  the  directions  for  the  solemn  reception 
of  the  offerings  under  the  use  of  Paris  :* 

"When  the  offerings  of  the  clergy  and  people  are  to  be  made, 
the  Celebrant  receives  the  paten  and  the  purificator  from  the 
deacon;  and  then  while  the  choir  sing  the  Offertory,  the  Cele- 
brant having  made  an  inclination  to  the  altar,  presents  the 
paten  to  the  deacon,  sub-deacon  and  acolytes  to  be  kissed 
by  them.  The  acolytes  carry,  one  a  holy-water  vessel  and 
sprinkler,  the  other  the  basin  or  vase  in  which  the  offerings  are 
to  be  received.  Then  the  Celebrant  standing  erect,  between 
the  deacon  and  sub-deacon,  upon  the  lowest  step  of  the  altar, 
or  at  the  balustrade  of  the  sanctuary,  receives  the  offerings, 

''  Simmons  Lay  Folks  Mass  Book,  pp.  232,  233,  note. 

*  Moleon,  Voyages  Liturgiques,  pg.  366,  quoted  in  Simmons  Lay 
Folks  Mass  Book,  pg.  236. 

'  Manuel  des  Ceremonies  selon  Le  Rite  de  L'Eglise  de  Paris,  published 
by  D'Adrien  Le  Clerc  et  Cie,  Paris,  A.  D.  1846. 


200  APPENDIX. 

and  to  those  who  approach  he  then  presents  the  paten  to  be 
kissed.  To  the  priests,  deacons  and  sub-deacons,  he  presents 
the  concave  part;  to  others  he  presents  the  convex;  wiping 
the  paten  each  time  with  the  purificator,  and  saying,  'Pax  tibi.' 
They  who  kiss  the  paten  bow  and  reply,  'Et  cum  spiritu  tuo,' 
and  bow  again  after  kissing  the  paten.  Finally,  the  Celebrant 
returns  the  paten  and  purificator  to  the  deacon.  If  there  be 
bread  to  be  blessed  (pain  a  benir),  he  blesses  it,  reciting  the 
prayer  marked  in  the  Ordinary  of  the  Mass;  and  having 
received  the  sprinkler  from  the  deacon  (with  the  accustomed 
salutations)  he  sprinkles  the  bread  thrice  with  holy  water. 
After  the  offering  the  Celebrant  returns  to  the  altar  with  the 
deacon  and  sub-deacon." 

The  use  of  the  paten  (upon  which  the  oblation  of  bread  has 
been  made  immediately  before,  at  the  altar)  for  the  reception 
of  the  alms  or  to  be  kissed  by  the  people,  was  repeatedly  for- 
bidden, c.  g.,  by  Pope  Pius  V,  and  again  by  the  Third  Provin- 
cial Council  of  Milan  (A.  D.  1574),  but,  nevertheless,  the  prac- 
tice was  continued  in  various  places  in  France,  until  the  mid- 
dle of  the  last  century,  as  the  authorities  and  dates,  quoted 
above,  show. 

II.      Of  Benkdictus  qui  venit. 

There  is  a  very  considerable  diversity  of  opinion, 
and  also  of  custom,  as  to  the  particular  time  and  place,  wherein 
are  to  be  sung  the  words,  "Blessed  is  he  that  cometh  in  the 
name  of  the  Lord.  Hosanna  in  the  highest."  By  the  present 
Roman  use  Benedictus  qui  venit,  etc.,  is  commonly  sung  after 
the  Celebrant  has  uttered  the  words  of  consecration,  and  while 
he  is  saying  the  last  half  of  the  Canon,  and  not  until  then, 
because  the  words  had  their  fulfilment  after  the  advent  of 
Christ  into  this  world.  This  usage,  although  ordered  by  a 
rubric  in  the  Ceremonial  of  Bishops,*  in  a  Solemn  Mass  at 
the  consecration  of  a  Bishop,  is  not  prescribed  in  the  missal, 
and,  therefore,  according  to  the  judgment  of  P.  M.  Quarti, 
"they  who  sing  this  (7.  e.,  the  Benedictus)  before  the  conse- 
cration are  not  to  be  condemned."  "Benedictus  qui  venit,  etc., 
non  cantatur  a  choro  nisi  post  consecrationem  et  elevationem. 
.     .     .     Quia  autem  hie  ritus  non  praescribitur  in  Missali,  et 

1  Cwrem.  Epis.,  lib.  ii.,  c.  8. 


APPENDIX.  201 

Caerimoniale  loquitur  de  Missis  solemnibus  celebrante  Epis- 
copo,  non  sunt  damnandi,  qui  illud  canunt  ante  Consccra- 
tionem,  absente  Episcopo."  ^ 

The  earlier  usage  undoubtedly  was  to  sing  the  Bcncdictus 
immediately  after  the  Sanctus  (of  which  it  is  the  concluding 
sentence)  and  before  the  consecration,  as  in  anticipation  of 
Christ's  coming  in  the  holy  mysteries.  The  custom  of  pro- 
longing the  chant  of  Sanctus  and  Benedictus,  while  the  Cele- 
brant was  proceeding  with  the  Canon  (a  custom  that  began 
to  prevail  in  the  sixteenth  century,  in  spite  of  the  fact  that 
such  overlapping  of  the  several  parts  of  the  Mass  had  been 
forbidden  by  conciliar  authority),  in  all  probability,  led  to  the 
enactment  of  the  rule  that  Benedictus  qui  vcnit  should  be  sung 
after,  and  not  before,  the  consecration  and  elevation,  so  that 
there  might  be  no  chant  or  song  while  the  priest  was  saying 
the  words  of  consecration  and  elevating  the  Sacrament. 

With  us,  there  are  three  places  in  the  Mass,  at  any  one  of 
which,  according  to  the  judgment  of  the  Priest,  the  Benedictus 
may  be  sung,  viz. :  immediately  after  the  Sanctus;  after  the 
Prayer  of  Humble  Access,  and  before  the  Prayer  of  Consecra- 
tion; and  immediately  after  the  Prayer  of  Consecration. 

In  our  Liturgy  the  Sanctus  ends  with  the  response  Amen, 
which  hinders  the  immediate  musical  sequence  of  the  hymn 
Benedictus  qui  venit,  and  hence  it  may  seem  to  be  more  con- 
venient to  sing  it  after  the  prayer  of  "Humble  Access,"  and 
immediately  before  the  beginning  of  the  Prayer  of  Consecra- 
tion; at  which  time  (by  the  terms  of  the  rubric  in  that  place), 
there  is  a  little  pause  or  break  in  the  service,  to  enable  the 
Priest  so  to  order  "the  bread  and  wine  that  he  may  with  the 
more  readiness  and  decency  break  the  bread  before  the  people, 
and  take  the  cup  into  his  hands,"  and  when  it  is  customary 
for  the  Priest  to  pause,  before  going  on  with  the  Canon,  for 
momentary  recollection  and  devotion. 

On  the  other  hand,  there  need  be  no  great  difficulty  in  lead- 
ing on  speedily  from  the  chant  or  song  of  the  Sanctus  to  that 
of  Benedictus  qui  venit;  and  if  that  be  done,  then  the  close 
relation  of  the  Prayer  of  Humble  Access  to  the  Prayer  of 
Consecration  is  better  preserved,  and  the  Priest's  act  of  sup- 

'  Quarti,  Com.  in  Rvb.  Mi's.,  pt.  ii.,  tit.  vii  ,  ii. 


202  APPENDIX, 

plication,  begun  in  the  Prayer  of  Humble  Access,  is  not  inter- 
rupted by  the  song  of  the  choir. 

Moreover,  if  the  Sanctus  and  Benedictus  are  not  separated, 
there  is  a  more  explicit  setting  forth  in  mystery,  of  the  con- 
current praises  of  the  heavenly  host  and  mankind  upon  earth. 
For  in  a  Solemn  Mass,  when  the  Celebrant  and  his  ministers 
say  the  Sanctus  and  Benedictus  in  a  low  voice  (inaudible  to 
the  people),  they  mystically  represent  the  angelic  host  whose 
voices  are  inaudible  to  us,  and  the  choir,  who  sing  the  same 
hymns  with  loud  voices  (audible  to  all  and  stirring  up  devo- 
tion among  the  people),  manifestly  represent  the  praising  of 
God  by  His  human  servants  upon  earth.^ 

If  the  song  of  Benedictus  be  deferred  until  after  the  Prayer 
of  Consecration,  it  serves  as  an  outburst  of  joyous  greeting  to 
our  Blessed  Lord,  sacramentally  present   upon  the  altar. 

HI.    Of  Additional  Lights  at  the  Elevation. 

Acolytes  hold  lighted  wax  candles  "when  the  Gospel  is  to 
be  read,  or  the  sacrifice  is  to  be  offered,"^  as  a  sign  of  joy  and 
to  represent  symbolically  Christ  the  true  Light.  The  additional 
lignts  that  are  used  at  the  consecration  and  elevation  of  the 
most  Holy  Sacrament,  are  also  intended  to  add  dignity  to  the 
principal  Mass  at  which  the  greater  number  of  the  people  may 
be  expected  to  assist,  and  for  the  purpose  of  exciting  and  in- 
creasing their  devotion. 

"Usus  luminum  ad  altare  praescribitur  ab  Ecclesia,  non  solum 
in  reverentiam  Sacramenti,  sed  etiam  ad  excitandos  fideles 
ad  attentionem  et  devotionem  erga  ilia  mysteria  peculiaria  quae 
in  missa  repraesentantur.  ...  In  missa  solemni,  quae  majori 
pompa  et  apparatu  celebratur,  peculiares  et  solemniores  ritus, 
prsesertim  in  elevatione,  servari  decet.  .  .  .  Ratio  autem 
hujus  ntus  manifesta  est  ex  dictis,  ut  majori  pompa  quam  in 
missis  privatis  fiat  tunc  in  elevatio  Sanctissimi  Sacramenti,  et 
ad  majorem  devotionem  et  reverentiam  excitentur  populi  tunc 
quando  eis  ostenditur  et  proponitur  adorandum."  ^ 

"There   were   also   torches   held    lit   at    St.    Alban's   at   the 

2  Cf.    Durandus,    Rationale,   lib.    iv.,   c.    34,    et    Quarti,    Com.   in    Rub. 
Mis.,  pt.  ii.,  tit.   vii. 
1  Cp.   Note,  pg.   39. 
*  P.   M.  Quarti,  Com.  in  Rub.  Mi<:.,  pt.  ii.,  tit.  viii.,  8. 


APPENDIX.  203 

sacring,  as  in  the  majority  of  churches  in  England.  They  are 
met  with  as  an  established  custom  as  early  as  1287  in  Exeter 
diocese,  and  even  before  that  in  London,  and  from  that  time 
onwards  they  are  general.  It  was  the  duty  of  the  under- 
sufTragan  (assistant  clerk)  of  St.  Nicholas',  Bristol,  to  see 
that  two  torches  on  the  Sunday  be  burning  at  the  High  Mass 
sacring.'  ...  In  some  places  only  one  was  lit,  in  others 
two,  and  in  some  four  or  even  more.  ...  At  St.  Alban's 
Abbey  and  Exeter  Cathedral  they  were  also  held  upraised  at 
the  sacring  or  elevation.'" ' 

The  modern  Roman  Ceremonial  directs  the  acolytes  who 
carry  torches  in  festal  Masses,  to  go  forth  from  the  sanctuary 
with  their  torches,  immediately  after  the  elevation,  if  there 
be  no  communion  by  other  than  the  Celebrant ;  but  if  there 
is  to  be  a  communion  by  the  people,  the  torches  are  not  to  be 
withdrawn  until  after  such  communion  has  taken  place. 
"Clerici  vero  cum  suis  intortitiis  manent  genuflexi  donee  facta 
fuerit  Communio  omnibus."*  Yet  it  is  ordered  that  in  Masses 
for  the  dead,  and  in  masses  on  most  vigils  and  on  certain 
other  fasting  days,  the  torches  shall  remain  until  after  the 
communion  of  the  priest,  even  though  there  be  no  sacramental 
communion  by  the  people.  "In  missis  vigiliarum  et  pro  De- 
functis,  etiam  si  non  fit  facienda  communio,  nihilminus  tene- 
antur  intortitia  accensa  usque  ad  sumptionom  sacramenti,  quae 
fit  a  Celebrante."  * 

Moreover,  it  is  ordered  in  the  Roman  ceremonial  that  the 
torch-bearers  shall  remain,  holding  their  lighted  torches  at  the 
Solemn  Mass  on  Maundy  Thursday,  until  the  end  of  the  Mass, 
and  take  part  in  the  procession  which  follows  immediately. 
In  the  Maundy  Thursday  Mass,  before  the  general  Com- 
munion, the  host  which  is  consecrated  to  be  reserved  until  the 
following  day,  is  placed  by  the  Celebrant  in  a  chalice,  which 
is  then  covered  with  paten,  pall  and  veil,  by  the  Deacon,  and 
set  down  on  the  mensa  in  the  midst,  near  the  tabernacle.  To 
the  Sacrament  thus  reserved  in  veiled  chalice  upon  the  altar, 

'  The  Ceremonial  Use  of  Lights,  by  Cuthbert  Atchley;  in  Some  Prin- 
ciples,  etc.,   edited  by  J.   Wickam   L,egg,   L,ondon,    1899. 

*Merati,  Novce  Observ.,  in  Gav.,  Thes.  Sac.  Rit.,  pt.  ii.,  tit.  ix., 
xxvii. 

*  P.  M.  Quarti,  Com.  in  Rub.  Mis.,  pt.  ii.,  tit.  viii.,  8. 


204  APPIvNDlX. 

due  reverence  is  shown,  as  in  a  Mass  l^eforc  the  exposed 
Sacrament.  Therefore,  the  Celebrant  genuflects  every  time  he 
passes,  leaves,  or  returns  to,  the  midst  of  the  altar,  and  the 
lights  in  candelabra  before  the  altar  continue  burning,  and 
the  torch-bearers  remain  in  their  places  holding  their  torches. 

"Si  in  altari  remaneant  Particular  in  calice,  sen  in  alio  vase, 
usque  ad  finem  Missa?,  serventur  ea,  quae  in  Feria  quinta  Coenae 
Domini  praescribuntur  circa  finem  Missje." '' 

"Ministri  .  .  .  afferunt  totidem  funalia  cera  albse  ac- 
censa,  .  .  .  collocant  se  genuflexi  hinc  inde  a  lateribus 
sub-diaconi,  .  .  .  vel  si  magis  congruit,  ad  latera  altaris, 
ibique  remanent  genuflexi  donee  fiet  processio,  et  dum  Com- 
munionem  sunt  accepturi  alios  sibi  substituunt,  qui  sustineant 
dicta  funalia,  et  deinde  post  Communionem  eadem  recipiunt."* 

With  us,  in  every  Mass,  the  Sacrament  remains  upon  the 
altar  until  after  the  blessing.  Therefore,  for  the  complete 
fulfilment  of  the  purpose  for  which  they  were  kindled,  viz., 
to  show  especial  honour  to  our  Blessed  Lord's  Presence  in  the 
vSacrament  and  to  move  the  people  to  greater  devotion,  the 
lights  in  the  candelabra  before  the  altar  and  the  torches  borne 
by  acolytes,  should  remain  burning  until  the  Sacrament  is 
consumed,  or  has  been  removed  from  the  altar,  or  placed  in 
some  tabernacle. 

IV.  Of  the  Bell  at  the  Elevation. 
"  'A  litel  bell  men  oj'se  to  ryng,'  points  to  a  time  when  the 
ringing  of  the  bell  at  the  elevation  was  not  prescribed  by  any 
general  authority,  but  was  adopted  in  particular  cases  because 
some  men  used  to  do  it.  .  .  .  When  it  was  that  the  bell 
began  to  be  rung,  must,  of  course,  depend  upon  the  date  as- 
signed to  the  earliest  elevation  of  the  host  at  the  words  of  con- 
secration, .  .  .  the  best  opinion  seems  to  be  that  this  cere- 
mony was  first  practised  in  France,  in  the  latter  part  of  the 
eleventh  century.  .  .  .  Episcopal  recognition  of  the  bell  is 
to  be  found  in  a  constitution  of  William,  Bishop  of  Paris,  in 
the  year  iigg,  or  according  to  other  authorities  the  year  1202 
or  1203.     In  this  he  expressly  refers  to  the  fact  that  the  cere- 

^  Mis.  Rom.,   Rit.  Cel.  Mis.  x.  7. 

'  Nov«  Ohserv..  Merati  in  Gav.,  Thes.  Sac.  Rit.,  pt.  iv.,  tit.  viii. 
Pro  feria  v.  in  Coena  Dora. 


APPENDIX.  205 

niony  had  already  been  prescribed  elsewhere.  'Sicut  alias 
statulum  fiiit,  in  celebratione  missarum,  quando  Corpus  Christi 
clevatur,  in  ipsa  clcvatione  vel  paulo  ante,  campana  pulsatur.'  "  ' 
"The  ringing  of  the  hand,  or  sacring,  bel'  must  be  dis- 
tinguished from  the  ringing  of  the  church  hells  at  the  Sanctus 
and  the  elevation,  which  was  intended  for  those  who  were 
unable  to  be  present." " 

V.    Of  the  Patkn,  not  Being  Held  by  the  Sub-Deacon. 

The  rubric  in  the  first  English  Prayer  Book  (A.  D.  1549), 
ordered  "laying  the  bread  upon  the  corporas,  or  else  in  the 
paten,  or  in  some  other  comely  thing  prepared  for  that  pur- 
pose." That  the  bread  (or  at  least  part  thereof)  was,  in  an- 
cient times,  consecrated  upon  the  paten,  there  is  abundant 
testimony.  Ancient  Pontifical  prayers  for  hallowing  a  paten, 
show  that  up  to  the  middle  of,  and  beyond,  the  thirteenth 
centurj',  at  least  some  of  the  bread  was  consecrated  upon  the 
paten.  Thus,  for  example,  in  the  Pontificals  of  Egbert,  Arch- 
bishop of  York,  A.  D.  732-736,  and  of  Leofric,  Bishop  of 
Exeter,  A.  D.  1050-1072,  the  prayer  for  hallowing  a  paten  is 
as  follows :  "We  consecrate  and  sanctify  this  paten  for  accom- 
plishing in  it  (ad  conficiendum  in  ea)  the  Body  of  our  Lord 
Jesus  Christ,"  etc.,^  Towards  the  end  of  the  thirteenth  cent- 
ury, the  words,  ad  coniiciendutii  in  ea,  were  changed  into  ad 
confrigendimt  in  ca  (to  break  into  parts  in  it),  to  suit  the 
new  custom ;  in  accordance  with  which  the  paten  was  not  used, 
after' the  Offertory,  by  the  Celebrant,  until  the  time  of  the 
solemn  fraction. 

By  the  terms  of  the  rubric  in  our  Prayer  of  Consecration 
the  Celebrant,  at  the  time  of  consecration  is  required  to  "take 
the  paten  into  his  hands ;"  it  being  taken  for  granted  that  the 
bread  to  be  consecrated  lies  upon  the  paten.  Thus  our  liturgy 
evidently  enjoins  a  return  to  the  ancient  usage  of  consecrating 
upon  the  paten.  Therefore,  with  us,  the  paten  may  not  law- 
fully be  held  by  the  Sub-Deacon  (as  ordered  in  the  present 
Roman  use),  but  must  be  in  the  hands  of  the  Celebrant,  at  the 
time  of  consecration,  as  the  rubric  directs. 

'  Simmons  Lay  Folks  Mass  Book,  pp.  280,  281. 

-  Ibid,  Note,  p.  282. 

1  See  The  Leofric  Missal,  edited  by  tlie  Rev.  F.  E.  Warren,  T?.  P., 
F.  S.  A.,  Oxford,  1S83.  pp.  220,  221;  and  The  PontiAcal  of  Egbert,  pub- 
lished by  the  Surtecs  Society,  pg.  47. 


206  APPENDIX. 

VI.    Of  the  Kiss  of  Peace. 

In  any  attempt  to  set  forth  a  complete  ceremonial  for  the 
celebration  of  the  divine  mysteries,  some  mention  must  be 
made  of  "the  Peace  of  the  Lord,"  as  ceremonially  given  by 
the  kiss  of  peace,  "an  ancient  rite,"  says  Bingham.'  "universally 
observed  in  the  Church,  in  one  part  or  another  of  the  com- 
munion service."  Anciently  the  kiss  of  peace  formed  an  im- 
portant part  of  the  preparation  for  communion,  and,  therefore, 
was  given  and  received  by  every  one  before  he  received  the 
Holy  Sacrament  of  the  Body  and  Blood  of  Christ.  The  rite  is 
recognized  by  the  Canon  law^  still  in  force  in  the  Church  of 
England,  and  the  tablet  or  "instrument  of  peace,"  whereby 
the  kiss  ot  peace  was  commonly  given  to  the  people  in  the 
Middle  Ages  is  among  those  "ornaments"  of  the  Church  which 
the  same  Canon  law^  and  the  "ornaments  rubric"  in  the 
Church  of  England  Prayer  Book  order  to  be  "retained"  and 
to  "be  in  use." 

Anciently,  even  from  the  time  of  the  Apostles,  it  was  the 
custom  for  the  faithful,  both  clergy  and  lay-people,  to  give  to 
one  another  the  kiss  of  peace,  before  Communion,  as  a  part 
of  their  preparation  for  Communion ;  because  the  Eucharist  is 
the  Sacrament  of  unity  and  peace.  But  afterwards,  because 
of  abuses,  it  was  ordered  that  the  kiss  should  not  be  given 
by  actual  contact,  but  by  an  instrument.^ 

"St.  Paul  four  times,  and  St.  Peter  once,  bid  those  to  whom 
they  write,  'greet  one  another  with  a  holy  kiss,'  'with  a  kiss 
of  charity;'  from  which  we  may,  with  great  probability  infer 
that  the  Apostles  were  also  the  authors  of  this  custom,  as 
observed  in  divine  service;  or  at  least  that  it  was  introduced 
at  a  very  early  period,  as  the  best  mode  of  complying  with 
their  injunctions."^ 

"Porro  quod  Canones  prsecipiunt,  eum  ad  pacem  non  ac- 
cedere,  qui  non  communicat,  quidam  sic  intelligunt :   Quod  non 

^  Antiq.  of  the  Chris.  Ch.,  Bk.  xv.,  c.  13. 
'  L,ynwood's  Provinciate,  p.  234. 
^  Ibid,  p.  252. 

*  See  P.  M.  Quarti,  Com.  Rub.  Mis.,  pt.  ii.,  tit.  x.,  3;  and  Merati, 
Nova  Observ.,  in   Gavantum,   Thes.   Sac.  Rit.,  pt.   ii.,  tit.   x.,  xii. 

*  Scudamore,  Notitia  Euch.,  pg.  438. 


APPENDIX.  207 

debeat  pacem  acciperc  quis  in  aliis  Missis,  nisi  in  qnibus  com- 
municat."  * 

VII.    Of  Holy  Water. 

Mention  of  the  use  of  holy  water  at  the  consecration  of  a 
church  in  Yorkshire,  England,  A.  D.  686,  is  made  by  the 
Venerable  Bede  in  his  Ecclesiastical  History.' 

"Leo  IV,  A.  D.  847,  in  a  charge  to  his  clergy  says :  'Every 
Lord's  day  before  Mass,  bless  water  wherewith  the  people  may 
be  sprinkled,  and  for  this  have  a  proper  vessel.'  *  Hincmar  of 
Rheims,  the  contemporary  of  Leo,  after  directions  similar  to 
his,  adds  a  permission  that  all  who  wish  may  carry  some  of 
the  water  home,  "in  their  own  clean  vessels,  and  sprinkle  it 
over  their  dwellings,  etc'  In  the  Pontifical  of  Egbert,^  who 
was  Archbishop  of  York  from  732  to  766,  are  forms  for  exor- 
cising and  blessing  the  water  to  be  used  in  the  consecration 
of  a  church.  As  it  is  almost  certain  that  Egbert  borrowed  his 
formulae  from  a  Roman  source,  we  infer  that  the  office  for 
making  holy  water  was  in  the  Roman  Sacramentaries  a  century 
before  the  practice  was  enjoined,  as  we  have  seen  by  Leo  IV." 

"Holy  water  and  holy  bread  be  two  godly  ceremonies,  and 
to  be  continued  in  the  Church,  the  one  to  put  us  in  remem- 
brance of  our  baptism,  and  of  the  blood  of  Christ  for  our 
redemption  sprinkled  upon  the  cross ;  and  the  other  to  put  us 
in  remembrance  that  all  Christian  men  are  one  mystical  body 
of  Christ."" 

From  the  Constitutions  of  the  Parish  Clerks  at  Trinity 
Church,  Coventry,  made  in  A.  D.  1462,  quoted  in  The  Clerk's 
Book  of  1549,  edited  by  J.  Wickam  Legg,  Lond.  (Hy.  Brad- 
shaw  Soc),  A.  D.  1903,  we  quote  the  following  items: 

'  Walfrid  Strabo,  De  Rebus  Ecclesiastkis,  c.  xxii. 

^  Book  v.,  ch.   iv. 

^Conc.  Labbe,  torn,  viii.,  col.  37. 

'  Cone.  Labbe,  cap.  v.,  torn,  viii.,  col,  570. 

*  Surtees  Society,  1853,  pg.  34. 

'The  Rev.  W.  E.  Scudamore,  in  Diet.  Christian  Antiq.,  vol.  i.,  pp. 
77^,    779- 

'Collier's  Bccles.  Hist.,  pt.  ii.,  Bk.  iii.,  vol.  v.,  Lond.  1840,  quoted 
from  a  "Rationale"  in  the  Cotton  Library,  entitled  "Ceremonies  to  be 
used  in  the  Church  of  England,  together  tcith  an  explanation  of  the 
meaning  and  significancy  of  them."  This  Rationale  was  the  work  of 
certain  Bishops  and  divines,  acting  under  a  royal  commission  issued  in 
April,  1540,  and  was  published  in  1543, 


208  APPEINDIX. 

Page  115  "(Item  14),  the  sayd  dekyn  a  woly  water  stoke 
with  water  for  hys  preste  every  sonday  for  the  preste  to  make 
woly  water."  "(Note.)  The  holy  water  stock  would  seem 
to  be  moveable;  what  is  now  called  the  holy  water-bucket." 
Page  142,  "(17)  Item;  the  sayd  dekyn  shall  every  sonday  beyr 
woly  watur  of  hys  chyldern  to  every  house  in  hys  warde  and 
he  to  have  hys  dewty  off  every  man  affter  hys  degre  quartarly." 
"(Note.)  This  carrying  of  holy  water  gave  his  name  to  the 
clerk,  aqucT  bajulus,  and  was  a  source  of  profit  to  him." ' 

"At  St.  Nicholas,  Bristol,  the  suffragan  had  to  see  that  fresh 
water  was  in  the  holy  water  stocks ;  the  clerk  had  to  provide 
the  bunches  of  twigs  for  sprinkling  holy  water,  not  only  for 
the  church,  but  for  him  that  went  about  with  holy  water."  * 

"Non  enim  ad  hoc  aspergimur  ut  rebaptizemur,  sed  ad 
Divini  Nominis  gratiam  super  nos,  cum  hoc  memoriali  bap- 
tismatis  nostri,  frequenter  invocare  debemus."  ° 

"Materia,  cui  applicatur  hsec  benedictio,  est  aqua  cui  mis- 
cetur  sal  pariter  benedictum.  Forma,  consistit  in  ritibus 
exorcismis  et  precibus  prjescriptis.  Minister,  est  quilibet  sacer- 
dos.  Tandem  causa  finalis  est,  ut  fideles  purgentur  a  peccatis 
venialibus,  et  consequantur  alios  effectus  salutares." '° 

"Benedicitur  aqua  sale  conspersa,  atque  ea  asperguntur  fideles, 
ut  hac  ceremonia  externa  discant  qualiter  se  interius  purificare 
debeant:  Aqua  enim  a  sordibus  mundat,  sal  putredinem  fugat. 
Aqua  nitorem  prsebet,  sal  adhibet  sinceritatem.  Aqua  foecun- 
dat,  sal  a  corruptione  preeservat.  Aspersione  igitur  aquae  lus- 
tralis,  monentur  fideles,  ut  aqua  lacrymarum,  seu  compunc- 
tionis,  animam  a  sordibus  peccatorum  mundent;  et  sale  timoris 
Domini  putredinem  malitise  fugent.  Petant  a  Deo  aquam 
gratiarum,  qua  foecundentur  virtutibus,  et  salem  sapientiae,  quo 
a  correptione  prseserventur.  .  .  .  Aqua  significat  peniten- 
tiam  de  delictis  praeteritis;  sal  vero  discretionem  et  cautelam 
in  posterum ;  quae  duo  si  misceantur  simul ;  amara  conscientis 

in  dulcedinem  vertuntur Aqua  benedicta  exponitur 

omnibus  in    Ecclesiarum  vestibulis;  ne  audeat  quis  ad  altare 

'  See  Lynwood,  Provinciale,  lib.  iii.,  tit.  De  Concessione  Prabend, 
cap.  a  nostris. 

^  The  Clerk's  Book  of  1549,  Introduction,  p.  liii. 

*  Rupertus,   (A.D.  1100),  torn,  iv.,  lib.  vii.,  cap.  xx. 

^  F.  M.  Qtiarti,  De  Rebus  Benedic,  tit.  iii.,  sec.  i. 


APPENDIX.  209 

Dei  accedcrc,  qui  prius  se  lavcrit,  el  a  peccatis  se  per  contri- 
tionem  mundaverit."  " 

I'as  pro  aqua  bcncdicta,  as  one  of  llic  things  to  be  found  by 
the  parishioners,  was  required  by  the  Constitutions  of  Robert, 
Archbishop  of  Canterbury,  A.  D.  1305,'"  which  Constitutions 
are  among  those  referred  to  by  the  statute  25,  Henry  VIII, 
c.  19,  and  are  part  of  the  statute  law  now  in  force  in  the 
Church  of  England." 

VIII.     The  Order  for  Making  Holy  Water  on  Sunday 
Before  Mass. 

Salt  and  xvater,  pure  and  clean,  having  been  made  ready  in 
the  sacristy,  the  Priest  about  to  celebrate  Mass,  or  another 
Priest  appointed  by  him,  vested  in  alb  or  surplice  and  zvearing 
a  stole,  shall  say:  V.  Our  help  is  in  the  name  of  the  Lord. 
R.    Who  hath  made  heaven  and  earth. 

Then  he  begins  the  exorcism  of  the  salt. 

I  ADJURE  thee,  O  creature  of  salt,  by  the  living  'if  God,  the 
true  *i*  God,  the  holy  '^  God,  by  God  who  commanded  thee 
to  be  cast  by  the  prophet  Elisha,  into  the  water  to  heal  the  bar- 
renness thereof;  that  thou  become  water  exorcised  for  the 
health  of  believers;  and  be  thou  to  all  them  that  take  of 
thee  for  soundness  of  soul  and  body ;  and  let  all  vain  imag- 
inations and  wickedness,  and  the  subtlety  of  the  devil,  together 
with  every  unclean  spirit  flee  away  and  go  far  from  the  place 
where  thou  shalt  be  sprinkled,  adjured  by  him,  who  is  read}' 
to  judge  the  quick  and  the  dead  and  the  world  by  fire.  R. 
Amen. 

Let    us   pray. 

ALMIGHTY  and  Everlasting  God,  we  humbly  beseech 
thine  incomprehensible  mercy,  that  thou  wouldest  of 
thy  goodness  vouchsafe  to  bless  'if  and  hallow  '^  this  creature 
of  salt,  which  thou  hast  given  for  the  use  of  men,  that  it  may 
be  to  all  them  that  take  of  it  for  health  of  mind  and  body  ;  and 
grant  that  whatsoever  shall  be  touched  or  sprinkled  therewith 

11  Ibid. 

^  Lynwood,  Provincial,   lib.   iii.,  c.   ii. 

1'  See  Chambers,  Divine  Worship  in  England,  2d  Kd.,  pp.  71,  183  and 
287.  Also  Ornaments  of  the  Rubric,  Alcuin  Club  Tracts  No.  i,  London, 
1897. 

14 


2IO  APPENDIX. 

may  be  free  from    all  uncleanness,  and  from  every  assault  of 
spiritual  wickedness.     Through  Christ  our  Lord.     R.    Amen. 

The  Exorcism  of  the  Water. 
The  Priest  shall  say: 

1  ADJURE  thee,  O  creature  of  water,  by  the  name  of  God  * 
the  Father  Almighty,  by  the  name  of  Jesus  ^  Christ  His  Son 
our  Lord,  and  by  the  power  of  the  Holy  *  Ghost,  that  thou 
become  water  exorcised  for  putting  to  flight  all  the  power  of 
the  enemy ;  and  do  thou  avail  to  cast  out  and  send  hence  that 
same  enemy  with  all  his  apostate  angels ;  by  the  power  of  the 
same  Lord  Jesus  Christ,  who  is  ready  to  judge  the  quick  and 
the  dead,  and  the  world  by  fire.    R.    Amen. 

Let  us  pray. 

OGOD,  who  for  the  salvation  of  mankind  hast  ordained  that 
water  should  be  the  matter  of  one  of  the  chief  sacra- 
ments; favourably  regard  us  who  call  upon  thee,  and  pour  the 
power  of  thy  benediction  *b  upon  this  element,  made  ready  by 
careful  cleansing;  that  this  thy  creature  now  meet  for  thy  mys- 
teries, may  receive  the  power  of  Thy  grace,  and  so  may  cast 
out  devils,  and  put  sickness  to  flight;  that  whatsoever  in  the 
dwellings  of  thy  faithful  people  shall  be  sprinkled  with  this 
water,  may  be  free  from  all  uncleanness,  and  delivered  from 
all  manner  of  hurt ;  there  let  no  spirit  of  pestilence  abide,  nor 
any  corrupting  air ;  from  thence  let  all  the  wiles  of  the  hidden 
enemy  depart ;  and  if  there  be  aught  that  layeth  snares  against 
the  safety  or  peace  of  them  that  dwell  in  the  house,  let  it  flee 
before  the  sprinkling  of  this  water,  and  so  let  the  place  gain 
health  through  the  invocation  of  thy  holy  name,  and  be  de- 
fended from  every  assault  of  evil  through  Jesus  Christ  our 
Lord.    R.    Amen. 

Here  let  him  cast  the  salt  into  the  water  thrice  in  the  form 
of  a  tii  saying  at  the  same  time: 

LET  this  salt  and  water  be  mingled  together ;  in  the  name  of 
the  Father,   *    and  of  the  Son,  ^  and  of  the  Holy  * 
Ghost.    R.    Amen. 

V.    The  Lord  be  with  you.    R.    And  with  thy  spirit. 


APPENDIX.  211 

Let  us  pray. 

OGOD,  author  of  unconqucrcd  might,  King  of  the  empire 
that  cannot  be  overthrown,  the  ever  glorious  Conqueror; 
who  dost  keep  under  the  strength  of  tlie  dominion  that  is  against 
thee ;  who  rulest  the  raging  of  the  fierce  enemy ;  and  who 
dost  mightily  fight  against  the  wickedness  of  thy  foes;  with 
fear  and  trembling  we  entreat  thee,  O  Lord,  and  we  beseech 
thee  graciously  to  behold  this  creature  of  salt  and  water, 
mercifully  shine  upon  it,  hallow  it  with  the  dew  of  thy  loving 
kindness :  that  wheresoever  it  shall  be  sprinkled  with  the  invo- 
cation of  thy  holy  name,  from  thence  all  haunting  of  the  un- 
clean spirit  may  be  driven  away,  and  all  fear  of  the  venomous 
serpent  may  be  cast  forth ;  and  wheresoever  it  shall  be,  there 
let  the  presence  of  the  Holy  Ghost  be  vouchsafed  to  us  who 
call  for  thy  mercy.  Through  Jesus  Christ,  Thy  Son,  our 
Lord,  who  liveth  and  reigneth  with  thee,  in  the  unity  of  the 
same  Holy  Ghost,  ever  one  God,  world  without  end.  R. 
Amen. 

After  the  blessing,  the  Priest  zvho  is  about  to  celebrate  Mass, 
vested  in  a  cope  of  the  colour  of  the  day,  goes  to  the  altar  and 
kneeling  on  the  lozvest  step  with  his  ministers,  takes  the 
sprinkler  front  the  Deacon;  he  first  sprinkles  the  altar  thrice, 
then  himself  and  each  of  his  ministers  once,  beginning  the 
antiphon,  Thou  shalt  purge  me :  The  choir  take  up  the  anti- 
phon,  with  hyssop,  etc. ;  meanwhile  the  Celebrant  sprinkles  the 
clergy,  .and  then  the  people,  saying  all  of  the  psalm,  Have 
mercy  upon  me,  O  God,  and  the  Glory  be  to  the  Father,  etc., 
at  the  end. 

THOU  shalt  purge  me  with  hyssop,  and  I  shall  be  clean  :  Thou 
shalt  wash  me,  and  I  shall  be  whiter  than  snow.  Psalm. 
Have  mercy  upon  me,  O  God,  after  thy  great  goodness,  etc. 
Glory  be,  etc.  The  antiphon  is  repeated.  Thou  shall  purge  me, 
etc. 

The  above  antiphon  is  thus  said  at  the  sprinkling  of  holy 
water  on  Sundays  throughout  the  year;  except  that  on  Passion 
Sunday  and  on  Palm  Sunday,  the  Glory  be,  etc.,  is  not  said, 
but  at  once  after  the  psalm,  the  antiphon  is  repeated,  and 
except  also  in  Eastertide,  i.  e.,  from  Easter  Day  to  Whit- 
sunday (both  inclusive),  when  the  follow-ing  antiphon  is  com- 
monly sung. 


212  APPENDIX. 

I  SAW  water  flowing  forth  from  the  Ti  :nple  on  the  right 
side,  Alleluia :  and  all  to  whom  that  water  came  were 
saved ;  and  they  shall  say,  Alleluia,  Alleluia.  Psalm.  O  give 
thanks  unto  the  Lord,  for  He  is  gracious ;  because  His  mercy 
endureth  forever.  Glory  be,  etc.,  at  the  end.  Then  the  anti- 
phon  is  repeated,  I  saw  water. 

The  antiphon  ended,  the  Priest  zuho  sprinkles  the  zvater, 
having  returned  to  the  altar,  and  standing  before  the  lowest 
step,  shall  say: 

V.  O  Lord,  show  thy  mercy  upon  us.  (In  Eastertide  add 
Alleluia.)  R.  And  grant  us  thy  salvation.  (In  Eastertide 
add  Alleluia.)  V.  O  Lord,  hear  my  prayer.  R.  And  let  my 
cry  come  unto  Thee.  V.  The  Lord  be  with  you.  R.  And 
with  thy  spirit. 

Let  us  pray. 

HEAR  us.  Holy  Lord,  Almighty  Father,  everlasting  God, 
and  vouchsafe  to  send  thy  holy  angel  from  heaven,  to 
guard,  cherish,  protect,  visit  and  defend  all  that  are  assembled 
in  this  house.    Through  Christ  our  Lord.    R.    Amen.' 

IX.    Of  the  Parts  of  the  Mass  Sung  by  the  Officiating 
Clergy. 

In  Solemn  Masses  the  Celebrant  sings  the  following  parts : 
(i)  "Let  us  pray,"  before  the  Collect;  (2)  the  Collect  or  Col- 
lects; (3)  the  words,  "I  believe  in  one  God;"  (4)  the  words, 
"our  only  Mediator  and  Advocate,"  at  the  end  of  the  prayers 
super  oblata;  (5)  "Lift  up  your  hearts,"  "Let  us  give  thanks 
unto  our  Lord  God,"  and  the  Preface,  "It  is  very  meet,"  etc. ; 

(6)  the  words,  "World  without  end,"  at  the  end  of  the  Canon ; 

(7)  the  first  words  of  the  Lord's  Prayer,  "Our  Father,"  after 
the  Communion;  (8)  the  first  words  of  the  Gloria  in  excelsis, 
"Glory  be  to  God  on  high ;"  (9)  "Let  us  pray,"  before  the 
Post-Communion;  (10)  the  Post-Communion;  and  (11)  the 
Blessing.  The  Sub-Deacon  sings  the  Epistle,  and  the  Deacon 
sings  the  Gospel.  In  a  choral  Mass  without  sacred  ministers, 
the  Epistle  and  Gospel  also  are  sung  by  the  Celebrant ;  but 

^  Cp.  The  Leofric  Missal,  edited  by  the  Rev.  F.  K.  Warren,  B.D., 
F.S.A.,  Benedictiones,  pp.  249,  250:  the  Missale  Eboracensis,  published 
by  the  Surtees  Society,  vol.  ii.,  Benedictio  salis  et  aquce,  pp.   193-196. 


APPENDIX.  213 

if  there  be  present  a  clerk  in  orders,  the  Epistle  may  be  sung 
by  him.  Ail  the  other  parts  of  the  Mass  ought  to  be  said 
without  musical  inflection  and  in  an  inlelligible  voice ;  yet 
unnecessary  loudness  should  be  avoided. 

The  Lord's  Prayer  and  the  Collect  for  Purity,  which  are  at 
the  beginning  of  the  Mass,  were  not  sung  either  in  the  Latin 
Uses  in  which  they  occur  nor  in  the  Prayer  Book  of  1549. 
They  should  be  simply  read ;  in  which  case  the  "Amen"  ought 
not  to  be  sung  by  the  choir. 

There  is  no  evidence  that  the  Commandments  were  ever 
intended  to  be  sung;  and  there  is  certainly  a  manifest  incon- 
gruity in  declaring  the  precepts  of  Mount  Sinai  to  a  musical 
setting.  They  should  be  rehearsed  distinctly  after  the  manner 
of  plain  reading.  It  will  be  better  to  confine  the  use  of  the 
Commandments  to  Low  Mass,  and  at  High  Mass  to  read  the 
Summary,  the  choir  afterward  singing  the  ninefold  Kyrie 
eleison. 

The  OfYertory  sentence  in  accordance  with  the  directions  of 
the  Latin  missals  ought  to  be  read  by  the  Celebrant  and  not 
sung.    It  may  afterward  be  sung  by  the  choir. 

The  "Let  us  pray  for  the  whole  state  of  Christ's  Church 
militant,"  corresponding  as  it  does  to  the  Orate  fratres,  ought 
to  be  said  without  note  It  would  seem  also  that  the  prayers 
which  follow,  except  the  concluding  words,  ought  to  be  read 
and  not  sung,  if  we  follow  the  analogy  of  the  corresponding 
Orafion'es  super  oblata  in  the  Latin  Uses. 

The  Exhortation  should  certainly  be  said  without  note;  the 
Confession  likewise,  and  in  an  humble  voice.  In  a  Pontifical 
Mass  according  to  the  Roman  Use,  in  which  there  is  a  general 
Communion,  the  Ceremoniale  Episcoporiim  permits  the  Con- 
fession to  be  sung;  but  the  custom  does  not  seem  to  be  gen- 
erally observed.  The  Absolution  and  the  Comfortable  Words 
ought  always  to  be  said  without  note. 

There  is  no  reason  for  singing  the  prayer,  "We  do  not 
presume,"  etc.  That  it  was  not  intended  to  be  sung  would 
seem  to  be  clear  from  the  fact  that  Merbecke  provided  no 
notes  for  it.^ 

1  The  Booke  of  Common  Praier  Noted,  1550.  Edited  by  E.  F.  Rimbault, 
I/ondon,  1871. 


214  APPENDIX. 

If  we  are  guided  by  the  universal  custom  of  the  West  we 
certainly  will  not  sing  the  Canon,  as  is  sometimes  done.  The 
concluding  words,  however,  are  sung.  The  prayer  of  thanks- 
giving, "Almighty  and  everliving  God,  we  heartily  thank  thee," 
etc.,  holding  as  it  does  the  place  of  the  prayer  Gratias  tibi, 
will  also  be  read  without  note. 


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